Galaguzova M. Social pedagogy: Course of lectures - file n1.doc

(Born on January 17, 1936 in the village of Verkhnyaya Oshma

Mamadyshsky district, Tatarstan)

In 1961 she graduated from the Sverdlovsk State Pedagogical Institute, Faculty of Physics, majoring in physics and fundamentals of production. Qualification "Teacher of production fundamentals, secondary school teacher."

After graduating from the institute, she worked as an assistant, senior lecturer in the department of theoretical physics, associate professor in the department of pedagogy, head. Department of General and Social Pedagogy of the Sverdlovsk State Pedagogical Institute, Vice-Rector of the UMO Pedagogical Institute educational institutions Russia on social pedagogy.

From 1996 to 2000, she worked at the Ural State Vocational Pedagogical University as director of the Social Institute and at the same time professor of the department of social pedagogy and psychology.

From 2000 to 2003 she worked at the branch of the Russian State Social University in Yekaterinburg as director Ural Institute social education and at the same time professor of the department of social pedagogy and social work. Currently, Doctor of Pedagogical Sciences, Professor, Academician of the Academy of Social Education M.A. Galaguzova works at the Ural State Pedagogical University as a professor at the Department of Social Pedagogy.

The greatest influence on the scientific worldview was made by: D.I. Penner, D.M. Komsky, M.N. Skatkin, Yu.K. Vasiliev. Sphere of scientific interests – theory and methodology of social pedagogy, conceptual apparatus of pedagogy and education, penitentiary pedagogy, professional training of specialists for social sphere. Doctoral dissertation on the topic “Theoretical foundations for the formation of a schoolchild’s creative personality in the process of polytechnic training” was defended in 1988.

Participates in international, Russian and regional conferences, symposia, seminars, olympiads as a speaker, organizer, expert, section leader (New York, Mannheim, Hamburg, Moscow, N-Novgorod, Samara, St. Petersburg, Samarkand, Kiev, Tashkent, Chelyabinsk, etc.).

She was awarded certificates of honor from the Ministry of Education of the Russian Federation, the State Committee for Public Education, the Central Committee of the Komsomol, the State Committee for Inventions and Innovation, etc.

Participated in international research projects: direction “Conceptual apparatus of pedagogy and education” within the framework of the joint project “Content of vocational education at a university” (Belgium); direction " Benchmarking training systems for the social sector in different countries» (Higher School of Social Services Mannheim (Germany), School of Social Work of Southern Illinois University (USA)); direction “Professional training of social sector specialists” within the framework of a joint Russian-German project for the development of social pedagogy and social work in Western Siberia. He is a full member of the UMO on social pedagogy, Academician of the International Academy of Sciences teacher education, full member of the Academy of Social Education.

The total number of scientific works is more than 160. The most significant of them are:

· Social pedagogy: Textbook for universities /Under general. ed. M.A. Galaguzova. – M.: Humanitarian publishing center “Vlados”, 2008. – 416 p. (co-author).

· History of social pedagogy: Textbook: Textbook. manual / Ed. M.A. Galaguzova. – M.: Humanite. ed. center “Vlados”, 2000. – 544 p. (co-author).

· Methods and technology of work of a social teacher: Proc. manual / Ed. M.A. Galaguzova, L.V. Mardakhaeva. – M.: Publishing Center “Academy”, 2001. – 193 p. (co-author).

· Dissertation research on pedagogy: questions and answers: scientific and practical guide. – Ekaterinburg: “SV-96”, 2011. – 256 p.

She was awarded the medal “Veteran of Labor”, the silver medal “Laureate of the Exhibition of Economic Achievements of the USSR” for success in the development of the national economy of the USSR, the honorary badge “Excellence in Public Education”, the honorary badge of MGSU II degree “For achievements in social education”, the honorary badge of the secondary education system special education USSR "For excellent success in work."

Gives courses: “Pedagogy”, “Social pedagogy”, “History of social pedagogy”, “Methodology and technology of work of a social teacher”, “Methodology and methods of pedagogical research”, “Technology” scientific research" and others.

The total number of candidates and doctors of science prepared by M.A. Galaguzova, – 61 people, including: 13 Doctors of Science, 48 Candidates of Science. Currently, 5 doctoral students and 6 graduate students are working under her supervision.

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SOCIAL PEDAGOGY

I

BBK 74.60 S69

18VK 5-691-00372-0
M.L. Galaguzova, Yu.N. Galaguzova, G.N. Shti sh,

E.Ya. Tishchenko, B.P. Dyakonov

Reviewers:

Doctor of Pedagogical Sciences, Professor,

full member of RAO VL. Slastenin;

Doctor of Pedagogical Sciences, Professor

N.M. Nazarova

Social Pedagogy: Course of lectures / Under the general editorship. M.A. Galaguzova. - M.: Humanite. ed. VLADOS center, 2000.- 416 p.

I8ВN 5-691-00372-0.

The proposed publication is a course of lectures that examines the cultural and historical traditions of the emergence of social pedagogy, its categories and principles, methods of social pedagogical research and features of the work of a social teacher with various categories of children.

The book includes seminars and practical classes on the course “Social Pedagogy”.

The textbook is addressed to university students studying social and pedagogical professions, teachers, as well as anyone interested in the problems of social pedagogy.

Address to students 5

INTRODUCTION TO THE PROFESSION “SOCIAL TEACHER”

Lecture 1. Cultural and historical background
emergence of social pedagogy
in Russia 8

Lecture 2. Professional activities

social teacher 21

Lecture 3. Professional training system

social educators 37

FUNDAMENTALS OF SOCIAL PEDAGOGY

Lecture 4. Social pedagogy as a science and how

sphere practical activities 52

Lecture 5. Child development in society 69

Lecture 6. The concept of norm and deviation from the norm

in social pedagogy 85

Lecture 8. Principles of social pedagogy 120

Lecture 9. Social and pedagogical research..131

FUNDAMENTALS OF SOCIAL-PEDAGOGICAL ACTIVITIES

Lecture 10. Methods and technologies of social
pedagogical activity 146

Lecture 11. Social and pedagogical activities

with family 166

Lecture 12. Social and pedagogical activities
with children left without care
parents 192

Lecture 13. Deviations as a social pedagogy! Icho

problem 212

Lecture 14. Alcoholism as a form of manifestation

deviant behavior of children 227

Lecture 15. Drug addiction as a form of manifestation

deviant behavior of children 240

Lecture 16. Prostitution as a form of manifestation

deviant behavior of children 260

Lecture 17. Crime as a form of manifestation

delinquent behavior of children 276

Lecture 18. Social and pedagogical activities

with children of deviant behavior 294

Lecture 19. Social and pedagogical activities
with teenagers prone to drug use
alcohol 307

Lecture 20. Social and pedagogical activities
with juvenile delinquents
Telami 319

Lecture 21. Social and pedagogical activities

in denominations 342

Introduction 358

Social Science Course Program

pedagogy 359

Methodology for conducting seminars

And practical classes 366

Seminar and practical plans

classes 376

Sample Topics coursework 408

Questions for course exam 409

Bibliography 411

ADDRESS TO STUDENTS

Dear students!

You have chosen a noble profession that is new to our society - a social teacher. Yes, indeed, this profession is new in Russia. Only in 1990, the specialty “social pedagogy” was included in the Classifier of directions and specialties of higher professional education, and it was assigned a number; The corresponding position was also included in the tariff and qualification directory. Training for this profession has begun.

However, in our country, social pedagogy has the same deep and long-standing traditions as in other countries of the world. Only this development was more tortuous and dramatic, like, indeed, the entire history of the country. This is precisely what determines the main difficulties in the formation of social pedagogy as a new professional field, which includes not only the social-pedagogical institutions and services themselves, their governing bodies, but also the system of training specialists, as well as the research base of social-pedagogical activities.

Such difficulties include, first of all, the loss of traditions of mercy and charity in Soviet society, a deeply rooted orientation in the public consciousness towards the “common good” with the deepest disregard for the individual. Overcoming this “legacy” of socialism is extremely difficult, but necessary, because the ideology of social pedagogy requires society to treat the child as the highest value, to understand his fate and the meaning of life.

There are many problems that are already generated by modern Russian reality. Its dynamism, conflict, and uncertainty lead to the fact that today there is practically no social groups population who would feel socially protected and prosperous. And first of all, this concerns children. This complicates the tasks facing specialists in the field social protection And social assistance children, but, on the other hand, this is what creates an extremely high demand for specialists who can professionally assess problems and help solve them,

on scientists and politicians who are able to accurately diagnose and predict the social development of society, and formulate effective social policy of the state. That's why on modern stage the formation of social pedagogy and the system of training specialists in the field of social pedagogy are becoming so important.

In the foreseeable future of the coming decades, a social educator will become a profession as widespread as a teacher or a medical worker, because it is much easier to prevent and treat social illnesses of an individual child than to fight social epidemics.

Social pedagogy as a field of science and its corresponding training course, which today is one of the leading courses in the professional training of many specialists for the social sector, are taking their first steps. However, it cannot be said that the development of social pedagogy in Russia began from scratch. The origins of social pedagogy can be found in the works of many Russian philosophers, psychologists, teachers, such as N. Berdyaev, V. S. Solovyov, L. S. Vygotsky, A. N. Leontiev, K. D. Ushinsky, A. S. Makarenko and others. In addition, the development of this science abroad has been going on for more than a hundred years.

Quite a lot of books covering certain problems of social pedagogy have appeared over the last decade. Such scientist-teachers as V. G. Bocharova, A. V. Mudrik, V. D. Semenov, Yu. V. Vasilyeva, L. D. Demina, B. Z. Vulfov, R. A. Litvak and others, express in their works the author’s vision of the foundations of social pedagogy. But it should be noted that this developing area of ​​pedagogical science has not yet clearly defined its subject and object of research, its main categories are debatable, there are many others controversial issues in this science, which you will have to solve in the future.

The first part of the book presents materials from lectures given by the authors over seven years to students preparing to become social educators. The lecture material is organized into three sections: “Introduction to the profession of “social teacher”,” “Fundamentals of social pedagogy,” “Fundamentals of social pedagogical activity.”

The first section examines the cultural and historical prerequisites for the emergence of social pedagogy in Russia, the specifics professional activity social teacher and features of his professional training.

The second section covers issues of the development of social pedagogy abroad and in Russia, the main categories and principles of this science, and methods of social and pedagogical research.

The third section of the book is devoted to the basics of social and pedagogical activity. It examines the problems that arise in children with deviant and delinquent behavior, left without parental care, and other categories of children, depending on the society in which the child is located: family, educational institutions, orphanages and shelters, penitentiary institutions (educational colonies) ) and etc.

At the end of each lecture, questions for independent work and literature on this topic are provided.

In conclusion, I would like to express my gratitude to Lyudmila Yakovlevna Oliferenko, a scientist and teacher, who was at the forefront of the introduction of social pedagogy in Russia and who encouraged me to take up this new, and therefore mysterious, interesting and attractive field of science; students of the Social Institute, who listened to our lectures and actively participated in seminars and practical classes, and also wrote and defended theses on social pedagogy; my daughter Yulia Nikolaevna Galaguzova, who took the trouble and courage to co-author this book, Galina Nikolaevna Shtinova for her work in editing the book; as well as to the young pastor Boris Petrovich Dyakonov. I would like to express special gratitude to our respected opponents: Doctor of Pedagogical Sciences, Professor, Full Member Russian Academy Education Slastenin Vitaly Aleksandrovich and Doctor of Pedagogical Sciences Natalya Mikhailovna Nazarova, who carefully read the manuscript and with their critical comments helped the authors remove some doubts that arose when writing the book.

M. A. Galaguzova,prof., doctor of ped. sciences

INTRODUCTIONINTO THE PROFESSION “SOCIAL TEACHER”

LECTURE 1

CULTURAL AND HISTORICAL BACKGROUND

THE EMERGENCE OF SOCIAL

PEDAGOGIES IN RUSSIA

Mercy and charity as a culturalhistorical traditions of socio-pedagogical deactivity. Stages of development of charityin Russia. Introduction of the profession of “social educator” intoRussia.

Mercy and charity as cultural and historical traditions of social and pedagogical activities

The theory and practice of social pedagogy are related to the historical, cultural, ethnographic traditions and characteristics of the people, depend on the socio-economic development of the state, and are based on religious, moral and ethical ideas about man and human values.

If we talk about social pedagogy as a field of practical activity, then it is necessary to clearly distinguish between social and pedagogical activities as an officially recognized variety professional activity, with one side, and as a specific, real activityorganizations, institutions, individual citizens to providehelp to people in need, on the other.

Until recently, socio-pedagogical activity as a profession that involves special training of people capable of providing qualified assistance to children in need of social, pedagogical and moral-psychological support did not exist in our country. As for the real activities of the society in helping disadvantaged children, it has deep historical roots in Russia.

It must be said that throughout the entire development of human civilization, any society has in one way or another been faced with the problem of attitude towards those of its members who cannot independently ensure their full existence: children, the elderly, the sick, those with physical or physical disabilities. mental development and others. The attitude towards such people in different societies and states at different stages of their development was different - from the physical destruction of weak and inferior people to their full integration into society, which was determined by the axiological (value) position characteristic of a given society, i.e. a system of stable preferred , significant, valuable ideas for members of society. The axiological position, in turn, is always determined by the ideological, socio-economic, and moral views of society.

The history of the Russian people shows that in their culture, even during the period of tribal relations, traditions of a humane, compassionate attitude towards the weak and disadvantaged people, and especially towards children as the most defenseless and vulnerable among them, began to be laid. With the adoption of Christianity in Rus', these traditions were consolidated in various forms mercy and charity that existed at all stages of the development of Russian society and the state.

Despite the fact that the words “charity” and “mercy”, at first glance, are very close in meaning, they are not synonyms. Mercy is a willingness to help someone out of philanthropy, compassion, or, according to V. Dahl’s definition, “love in action, a willingness to do good to everyone” 1 . From its very foundation, the Russian Orthodox Church proclaimed mercy as one of the most important ways to fulfill the basic Christian commandment “love your neighbor as yourself.” Moreover, mercy as active love for one’s neighbor, through which love for God was affirmed, should have been expressed not just in compassion, sympathy for the suffering, but in real help to them. In ancient Russian society, the practical fulfillment of this commandment was, as a rule, reduced to the requirement to give alms to those in need. Later, other forms of showing mercy developed, the most significant of which was charity.

1 Dal V. Dictionary of the living Great Russian language: In 4 volumes - M., 1956. T. 2. - P. 327.

Charity involves the provision by individuals or organizations of free and, as a rule, regular assistance to people in need. Having emerged as a manifestation of a merciful attitude towards one’s neighbor, charity has today become one of the most important components of the social life of almost every modern state, having its own legal basis and various organizational forms. However, in each country the development of charity has its own historical features.

Stages of development of charity in Russia

Many researchers identify several stages in the development of charity in Russia.

/ stage- 1X-XV1st centuries During this period, charity began with the activities of individuals and the church and was not included in the responsibilities of the state.

He became famous for his good deeds and merciful attitude towards those in need. Grand Duke Vladimir, who was popularly called “Red Sun”. Being by nature a man of a broad soul, he urged others to take care of their neighbors, to be merciful and patient, and to do good deeds. Vladimir initiated and carried out a number of activities to introduce Russians to education and culture. He established schools for the education of children of the noble, middle-class and poor, seeing in the education of children one of the main conditions for the development of the state and the spiritual formation of society.

Prince Yaroslav Vladimirovich, who accepted the throne in 1016, established an orphan school, in which he taught 300 young men at his expense.

IN difficult period civil strife and wars, when a huge number of people appeared in need of material and moral help, it was the church that took upon itself this noble mission. It inspired the Russian people to fight for national revival and was extremely important for preserving among the people their inherent spirituality, faith in goodness, and did not allow them to become embittered and lose moral guidelines and values. The Church created a system of monasteries where the poor and suffering, the destitute, the physically and morally broken found shelter. Unlike the Western Church, which saw its main charitable task as caring for the poor and weak, that is, giving them shelter and food.

10
nutrition, the Russian church took upon itself to perform three most important functions: teaching, treatment, charity.

In Russia, among the monasteries and large churches, there were none that did not run hospitals, almshouses or orphanages. Among the priests we find many bright examples when their lives and deeds were dedicated to helping people. Thus, they evoke deep respect and admiration Venerable Seraphim Sarovsky, Elder Ambrose, who served people with faith and truth in Optina Hermitage, Sergius of Radonezh and many others. They taught in word and deed to observe moral commandments, develop worthy examples of behavior, treat people with respect, take care of children, and perform acts of mercy and love for one’s neighbor.

But the traditions of charity among the Russian people were not limited to the activities of the church and individual princes. Ordinary people often provided support to each other, and primarily to children. The fact is that during this period children were not recognized by the state and the church as a value for society. The bishops of the pre-Mongol period, according to historians, did not distinguish themselves in helping children, especially those abandoned by their mothers, while the people did not remain indifferent to the fate of orphans.

Established back in pre-state period the tradition of caring for a child by the entire clan community was transformed into caring for abandoned children with poor women. Skudelnitsa is a common grave in which people who died during epidemics, froze in winter, etc. were buried. At skudelnitsa, guardhouses were built where abandoned children were brought. They were cared for and raised by poor people - elders and old women, who were specially selected and acted as guards and educators.

The orphans were supported in poor houses at the expense of alms from the population of the surrounding villages. People brought clothes, shoes, food, toys. It was then that proverbs such as “A thread for the world, but a shirt for the poor orphan,” and “A living person is not without a place, and a dead person is not without a grave” arose. Both unfortunate death and unfortunate birth were covered by people's charity.

Despite their primitiveness, houses for poor children were an expression of people's concern for orphans, a manifestation of human duty to children. Skudelniks watched them physical development, with the help of fairy tales they conveyed to them the moral rules of human society, and the number

Lective relationships smoothed out the severity of childhood experiences.

By the beginning of the 16th century, along with the personal participation of any person in charitable activities, a new trend associated with the charitable activities of the state had emerged in helping those in need. In particular, at the Council of the Stoglavy in 1551, Ivan Vasilyevich the Terrible expressed the idea that in every city it is necessary to identify all those in need of help - the poor and the poor, and build special almshouses and hospitals where they would be provided with shelter and care.

// stage- at firstXVIIV. before the reform of 1861 During this period, the emergence of state forms of charity took place, and the first social institutions were opened. The history of childhood charity in Russia is associated with the name of Tsar Fyodor Alekseevich, or more precisely, with his decree (1682), which spoke of the need to teach children literacy and crafts.

But most of all, history knows the name of the great reformer - Peter I, who during his reign created a state system of charity for the needy, identified categories of the needy, introduced preventive measures to combat social vices, regulated private charity, and legislated his innovations.

For the first time under Peter I, childhood and orphanhood became the object of state care. In 1706, shelters for “shameful babies” were opened, where it was ordered to take illegitimate children with anonymity of origin, and for the “destruction of shameful babies” punishment was inevitable. the death penalty. Infants were provided for by the state, and the treasury provided funds for the maintenance of children and the people serving them. When the children grew up, they were sent to almshouses for food or foster parents, children over 10 years old - to sailors, foundlings or illegitimate children - to art schools.

Catherine the Great realized the plan of Peter I by building first in Moscow (1763) and then in St. Petersburg (1772) imperial educational homes for “disgraceful babies.”

The charitable activities of the Russian Imperial Court, especially its female half, took on the form of a stable tradition during this period. Thus, Maria Feodorovna, the wife of Paul I and the first minister of charity, showed great concern for orphans. In 1797 she writes imperial

tor a report on the work of educational homes and shelters, in which, in particular, it is proposed to “...give babies (orphans) to be raised in the sovereign’s villages with peasants of “good behavior.” But only when the kids in orphanages get stronger, and most importantly - after smallpox vaccination. Boys can live in foster families until they are 18, girls until they are 15.” As a rule, these children married in the village, and their future was managed by public charity bodies. This was the beginning of the system of raising orphans in families, and in order for the educators to be “skillful and skillful,” Maria Fedorovna, at her own expense, opened pedagogical classes at educational homes and pepiniers (a pepinier is a girl who graduated from a secondary closed educational institution and was left with it for teaching practice ) classes - in women's gymnasiums and institutes that trained teachers and governesses. In 1798, she founded the Trusteeship for Deaf-Mute Children.

During the same period, public organizations began to be created, independently choosing the object of assistance and working in that social niche that the state did not cover with its attention. Thus, under Catherine II (mid-18th century), the state-philanthropic “Educational Society” was opened in Moscow. In 1842, also in Moscow, a board of guardians of orphanages was created, headed by Princess N. S. Trubetskaya. Initially, the council's activities were focused on organizing the free time of poor children who were left without parental supervision during the daytime. Later, the council began to open departments for orphans, and in 1895, a hospital for the children of the Moscow poor.

Alexander I turns his attention to children with visual impairments. By his order, the famous French teacher Valentin Gayuy was invited to St. Petersburg, who developed an original method of teaching blind children. From that time on, institutions for this category of children began to be built, and in 1807 the first institute for the blind was opened, where only 15 blind children studied (they expected to admit 25), since already at that time the thesis “there are no blind people in Russia” was tenacious.

During this period, a certain social policy and legislation began to develop in Russia, and a system of charity for people, and in particular for children in need of help, was formed. The church is gradually moving away from charity work, performing other functions, and the state is creating special institutions.

people who are beginning to implement government policy in providing social support and protection.

IIIstage- since the 60sXIXV. before the beginningXXV, During this period of time there was a transition from public philanthropy to private philanthropy. Public philanthropic organizations are emerging. One of them is the “Imperial Philanthropic Society,” in which monetary charitable donations from private individuals, including members of the imperial family, were concentrated.

As in Western Europe, in Russia a network of charitable institutions and establishments was gradually formed, mechanisms of charitable assistance were established and improved, which covered an increasingly wider range of children with various social problems: illness or developmental defect, orphanhood, vagrancy, homelessness, prostitution, alcoholism, etc.

Public philanthropic activities extended to include children with physical disabilities. Orphanages were organized for deaf and dumb children, blind children, and disabled children, where they were educated and trained in various crafts in accordance with their illness.

The Trust for Deaf-Mute Children, founded by Empress Maria Feodorovna, maintained schools, educational workshops, shelters and shelters for children at its own expense, and provided benefits to families with deaf-mute dependents. Poor pupils were given state support.

No less significant was Maria Alexandrovna's guardianship of blind children. The main source of income for the Trusteeship was the circle collection - a material donation from all churches and monasteries, which was collected in the fifth week after Easter. The schools accepted children from 7 to 11 years old for full government support in case of extreme need.

In 1882, the Blue Cross Society for the Care of Poor and Sick Children was opened, led by Grand Duchess Elizaveta Mavrikievna. Already in 1893, within the framework of this society, a department for the protection of children from cruel treatment, including shelters and hostels with workshops, appeared.

At the same time, at the expense of private entrepreneur A. S. Balitskaya, the first shelter for crippled and paralyzed children was created. IN late XIX V. It becomes necessary to open shelters for idiotic and epileptic children, who also require special care and concern. This noble mission was undertaken by the Society for the Care of Crippled Minors - 14

of his age and idiots, which opened a shelter for idiotic children in St. Petersburg. There, psychotherapist I.V. Malyarevsky opens a medical educational institution for mentally retarded children, with the goal of helping children with problems mental health in teaching them an honest working life.

Thus, the system of public and state charity for children in Russia at the end of the 19th century was an extensive network of charitable societies and institutions, the activities of which were significantly ahead of the development of professional social work and social pedagogy in Europe.

During this period, charity takes on a secular character. Personal participation in it is perceived by society as a moral act. Charity is associated with the nobility of the soul and is considered an integral matter for everyone.

A notable feature of this period is the emergence of professional assistance and the emergence of professional specialists. Various courses are beginning to be organized, which became the beginning of professional training for social services. “Social School a” was formed at the Faculty of Law of the Psychoneurological Institute, where one of the departments was the “department of public charity” (October 1911). In the same year, the first intake of students majoring in “public charity” was made. In 1910 and 1914 The first and second congresses of social workers took place.

One of the most important areas The activities of scientists and practitioners during this period were to provide assistance and build a system of educational and correctional institutions where poor and street children ended up.

In Moscow, under the City Duma, there was a Charity Council and a special Children's Commission formed by it, which collected statistical data on children expelled from school or expelled from shelters for bad behavior; controlled the conditions of detention of juvenile delinquents; assisted in the opening of orphanages.

Congresses of representatives of Russian correctional institutions for minors (8 congresses were held from 1881 to 1911) were devoted to the issues of correcting juvenile criminals through psychological influence on the basis of love for one’s neighbor.

In Russia it took on a large scale educational activities in relation to juvenile delinquents. Chi-

Lectures were held and conversations were held on the issues of the active participation of every citizen in the fate of a child who has committed an offense. Charitable societies were opened, which, with their own money, created institutions to help children who had taken the path of crime.

At the beginning of the 20th century. The system of various social services has successfully developed in Russia. In 1902, there were 11,400 charitable institutions and 19,108 boards of trustees. In St. Petersburg alone, their income amounted to 7,200 rubles, a huge amount at that time. The money was used to create educational institutions, maintain homes for poor children, night shelters for tramps, public canteens, outpatient clinics and hospitals. A stable positive attitude towards charity was maintained and strengthened in society.

IV stage - from 1917 to the mid-80s. XXV. The turning point in the development of charity in Russia was the October Revolution of 1917. The Bolsheviks condemned charity as a bourgeois relic, and therefore any charitable activity was prohibited. The liquidation of private property closed possible sources of private charity. The separation of church and state and, in fact, its repression closed the way for church charity.

Having destroyed charity, which was a real form of assistance to children in need, the state took upon itself the care of the socially disadvantaged, the number of whom as a result of acute social cataclysms (the First World War, several revolutions, civil war) has increased sharply. Orphanhood, homelessness, delinquency among teenagers, prostitution of minors are the most acute social and pedagogical problems that period, which required their decision.

Soviet Russia set the task of combating child homelessness and its causes. These issues were dealt with by the so-called social education departments at all levels of government. Institutions for the social and legal protection of minors were created, and the training of specialists for the social education system began in universities in Moscow and Leningrad.

During this period, pedology began to actively develop, which set itself the task, on the basis of synthesized knowledge about the child and the environment, to ensure the most successful upbringing: to help children learn, protecting the child’s psyche from

overload, painlessly master social and professional roles, etc.

For the 20s a whole galaxy of talented teachers and psychologists appeared - both scientists and practitioners, including A. S. Makarenko, P. P. Blonsky, S. T. Shatsky, L. S. Vygotsky and many others. Their scientific works, impressive achievements in practical work on the social rehabilitation of “difficult” children and adolescents (the First Experimental Station of the People's Commissariat for Education, the labor colony named after M. Gorky, etc.) have received well-deserved international recognition.

However, the system of social education and pedology did not develop for long; in fact, they ceased to exist after the notorious decree of 1936 “On pedological perversions in the system of Narkompros.” Pedology was accused of playing the role of the “anti-Leninist theory of the withering away of the school,” supposedly dissolving the latter in the environment. Many representatives of this theory were repressed, and social education and the concept of environment were discredited and removed from the professional consciousness of teachers for many years.

Since the 1930s, called the “great turning point” in our history, the “iron curtain” has fallen, separating Soviet scientists and practitioners from their foreign colleagues for a long time. In the established totalitarian state, universal values ​​were replaced by class ones. The proclamation of the utopian idea of ​​​​building the most perfect and fair society, eliminating all remnants of the past, including social ills, made the topic closed social problems and a system of social assistance for children in need.

New social upheavals associated with the Great Patriotic War (1941-1945) again aggravated the situation of children. “Now that thousands of Soviet children have lost their relatives and are left homeless,” the Pravda newspaper wrote, “their needs must be equated with the needs of the front.” The public's attitude towards socially disadvantaged children is changing - they are being treated as victims of war. The state is trying to solve their problems by creating boarding schools for evacuated children and expanding the network of orphanages for the children of soldiers and partisans. But along with this, charity is actually being revived (although this word is not used), which is manifested in the opening of special accounts and funds, in the transfer of money by soldiers and officers for children, in the transfer of personal savings of the population for their needs.

In the 60-70s. in pedagogical science and practice there has been a clear turn towards social pedagogy, the creation and development of its organizational forms and institutions, the renewal theoretical research in the field of environmental pedagogy related to the development systematic approach in training and education.

Introduction of the profession “social teacher” in Russia

The deep social upheavals occurring in our society in recent years, the crisis state of the economy, culture, and education are catastrophically worsening living conditions and raising children. As a result of this, crime among teenagers and young people is growing, the number of homeless and neglected children is increasing, child alcoholism, child prostitution, child drug addiction are becoming a social problem, the number of children with disabilities in physical and mental development is increasing, etc.

In the conditions of reforming society, the social policy of the state is also changing. In 1990, the Supreme Soviet of the USSR ratified the UN Convention on the Rights of the Child, which came into force for Russian Federation as the legal successor of the USSR from September 15, 1990. Article 7 of the new Constitution of Russia states that in the Russian Federation “the governmental support family, motherhood, fatherhood and childhood, a system of social services is being developed, state pensions and other guarantees of social protection are being established.” Numerous regulations have been adopted: Law on Education, Presidential Decree on social support large families, Government Decree on urgent measures for social protection of orphans and children left without parental care, etc.

In the early 90s, three large social programs: “Social and psychological support, training and education of children with developmental anomalies”, “ Creative development personalities" and " Social Services assistance to children and youth"; At the same time, such state social programs as “Children of Russia”, “Children of Chernobyl”, etc. were developed and are still in effect today.

Various ministries and departments are currently involved in issues of social protection and child support:

Ministry of General and vocational education; Ministry of Labor and Social Development; Ministry of Health; Ministry of Justice.

New types of institutions are being created throughout the country: centers for social health of families and children, social rehabilitation of troubled teenagers; shelters are opened for children running away from home; There are social hotels and helplines and many other services providing social, medical, psychological, pedagogical and other types of assistance.

Charity is returning to our society, and on a new legislative basis. The Law of the Russian Federation “On Charitable Activities and Charitable Organizations” caused a process of rapid development of charitable foundations, associations, unions, and associations. Currently, the Charity and Health Foundation, the Children's Fund, the White Crane charitable foundation and many others are successfully operating, providing social protection and assistance to orphans and children without parental care, and inmates of orphanages. Professional associations of social educators and social workers have been organized and are operating, and the volunteer movement providing assistance and support to children in need is gaining strength.

In 1991, the Institute of Social Pedagogy was officially introduced in Russia. The system of vocational education was approved new specialty“social pedagogy”, a qualification profile for a social teacher has been developed, and appropriate additions have been made to the qualification directory of positions for managers, specialists and employees. Thus, legally and practically, the foundations were laid new profession.

The concept of “social educator” has become familiar and entered into the theoretical research of scientists and teaching practice.

The official opening of a new social institution gave a huge impetus to methodological, theoretical and scientific-practical research both in the field of activity of new personnel and in their training. Recent years have been characterized by the fact that after a 70-year break, Russia is returning to the global educational space. Foreign experience is studied, translated literature is published, and there is an active exchange of specialists.

You and I stand at the origins of a new period - the period of professional social and pedagogical activity. He's only 19

It starts, but it doesn’t start from scratch. Humanity has accumulated vast experience in working with children who require special protection and care; it knows methods and techniques for resolving the problems that arise for them, and creates new technologies. And the development itself Russian culture has long prepared the ground for this profession in various fields social activities.

Social pedagogy in modern conditions political, social, economic transformations of the country, Russia's entry into the world community, Russia's adoption of the Convention on the Rights of the Child becomes a symbol of changes aimed at creating effective system assistance, protection and support of childhood.

Questions for self-control

1. 
   What are the cultural and historical traditions of charity and
   mercy in Russia?
2. 
   What are the main directions and forms of social assistance to childhood?
   existed in Old Russian state in the 9th - 16th centuries?
3. 
   How was the system of state child care formed in
   Russia in the period from the 17th century. to the first half of the 19th century V.?
4. 
   Tell us about the formation of the system of public care for children
   property in Russia: its advantages and disadvantages.
5. 
   Expand the content of work with children in the social sphere in the owl
   Tian period.
6. 
   What is the essence modern approaches to the development of state
   ny and non-state structures of social assistance to childhood in Russia?

Literature

1. Alexandrovsky Yu.A. Know and overcome yourself: Alone with everyone.
-M., 1992.

1. 
   Anthology of pedagogical thought Ancient Rus' and the Russian sovereign
   of the XIV-XVII centuries. - M., 1985.
2. 
   Anthology of social work. T. 1. History of social assistance in Russia / Comp. M.V.Firsov. - M., 1994.
3. 
   Badya L.V. Charity and patronage in Russia: Krat, historian.
   feature article. - M., 1993.
4. 
   Charitable organizations with a social orientation. -
   M., 1998.
5. 
   Egoshina V. N., Efimova N. V. From the history of charity and social
   providing for children in Russia. - M., 1993.
6. 
   Klyuchevsky V. O. Collection cit.: In 9 volumes. T. 1. Course of Russian history. 4.1.
   - M., 1987.

1. 
   Nesheretny P.I. Historical roots and traditions of UAV development
   productivity in Russia. - M., 1993.
2. 
   Russian Encyclopedia of Social Work: In 2 volumes / Ed. A. M.
   Panova, E. I. Kholostova. - M., 1997.

"Social pedagogy: course of lectures (introduction to the profession of "social teacher", basics of social pedagogy, fundamentals of social and pedagogical activities) "

Textbook aid for students higher textbook establishments - M., Humanit. ed. VLADOS center, 2001. - 416 p. Authors: Galaguzova M.A., Galaguzova Yu.N., Shtinova G.N., Tishchenko E.Ya., Dyakonov B

INTRODUCTION TO THE PROFESSION “SOCIAL TEACHER” LECTURE 1. CULTURAL AND HISTORICAL PREREQUISITES FOR THE EMERGENCE OF SOCIAL PEDAGOGY IN RUSSIA Mercy and charity as cultural and historical traditions of social and pedagogical activity. Stages of development of charity in Russia. Introduction of the profession “social teacher” in Russia. Mercy and charity as cultural and historical traditions of social and pedagogical activity. The theory and practice of social pedagogy are related to the historical, cultural, ethnographic traditions and characteristics of the people, depend on the socio-economic development of the state, and are based on religious, moral and ethical ideas about man and human values. If we talk about social pedagogy as an area of ​​practical activity, then it is necessary to clearly distinguish between social and pedagogical activity as an officially recognized type of professional activity, on the one hand, and as a specific, real activity of organizations, institutions, individuals, citizens to provide assistance to people in need, with another. Until recently, socio-pedagogical activity as a profession that involves special training of people capable of providing qualified assistance to children in need of social, pedagogical and moral-psychological support did not exist in our country. As for the real activities of the society in helping disadvantaged children, it has deep historical roots in Russia. It must be said that throughout the development of human civilization, any society has in one way or another been faced with the problem of attitude towards those of its members who cannot independently ensure their full existence: children, the elderly, the sick with disabilities in physical or mental development, and others. The attitude towards such people in different societies and states at different stages of their development was different - from the physical destruction of weak and inferior people to their full integration into society, which was determined by the axiological (value) position characteristic of a given society, i.e. a system of stable preferred , significant, valuable ideas for members of society. The axiological position, in turn, is always determined by the ideological, socio-economic, and moral views of society. The history of the Russian people shows that in their culture, even during the period of tribal relations, traditions of a humane, compassionate attitude towards the weak and disadvantaged people, and especially towards children as the most defenseless and vulnerable among them, began to be laid. With the adoption of Christianity in Rus', these traditions were consolidated in various forms of mercy and charity that existed at all stages of the development of Russian society and the state. Despite the fact that the words “charity” and “mercy”, at first glance, are very close in meaning, they are not synonyms. Mercy is a willingness to help someone out of philanthropy, compassion, or, as V. Dahl defines it, “love in action, a willingness to do good to everyone.” From its very foundation, the Russian Orthodox Church proclaimed mercy as one of the most important ways to fulfill the basic Christian commandment “love your neighbor as yourself.” Moreover, mercy as active love for one’s neighbor, through which love for God was affirmed, should have been expressed not just in compassion, sympathy for the suffering, but in real help to them. In ancient Russian society, the practical fulfillment of this commandment was, as a rule, reduced to the requirement to give alms to those in need. Later, other forms of showing mercy developed, the most significant of which was charity. Charity involves the provision by individuals or organizations of free and, as a rule, regular assistance to people in need. Having emerged as a manifestation of a merciful attitude towards one’s neighbor, charity has today become one of the most important components public life almost every modern state, which has its own legal framework and various organizational forms. However, in each country the development of charity has its own historical characteristics. Stages of development of charity in Russia Many researchers identify several stages of development of charity in Russia, stage 1 - IX-XVI centuries. During this period, charity began with the activities of individuals and the church and was not included in the responsibilities of the state. Grand Duke Vladimir, who was popularly called the “Red Sun,” became famous for his good deeds and merciful attitude towards those in need. Being by nature a man of a broad soul, he encouraged others to take care of their neighbors, to be merciful and patient, and to do good deeds. Vladimir initiated and carried out a number of activities to introduce Russians to education and culture. He established schools for the education of children of the noble, middle-class and poor, seeing in the education of children one of the main conditions for the development of the state and the spiritual development of society. Prince Yaroslav Vladimirovich, who accepted the throne in 1016, established an orphan school, in which he taught 300 young men at his expense. During the difficult period of civil strife and wars, when a huge number of people appeared in need of material and moral help, it was the church that took over this noble mission. It inspired the Russian people to fight for national revival and was extremely important for preserving among the people their inherent spirituality, faith in goodness, and did not allow them to become embittered and lose moral guidelines and values. The Church created a system of monasteries where the poor and suffering, the destitute, the physically and morally broken found shelter. Unlike the Western Church, which saw its main charitable task as caring for the poor and weak, that is, giving them shelter and food, the Russian Church took upon itself to fulfill three essential functions : training, treatment, charity. In Russia, among the monasteries and large churches, there were none that did not maintain hospitals, almshouses, or orphanages. Among priests we find many striking examples when their lives and deeds were dedicated to helping people. Thus, the Venerable Seraphim of Sarov, Elder Ambrose, who served people with faith and truth in Optina Pustyn, Sergius of Radonezh and many others evoke deep respect and admiration. They taught in word and deed to observe moral commandments, develop worthy examples of behavior, and treat people with respect. , take care of children, perform acts of mercy and love for one's neighbor. But the traditions of charity among the Russian people were not limited to the activities of the church and individual princes. Ordinary people often provided support to each other, and primarily to children. The fact is that during this period children were not recognized by the state and the church as a value for society. The bishops of the pre-Mongol period, according to historians, did not distinguish themselves in helping children, especially those abandoned by their mothers, while the people did not remain indifferent to the fate of orphans. The tradition that developed in the pre-state period of caring for a child by the entire clan community was transformed into caring for abandoned children with poor women. Skudelnitsa is a common grave in which people who died during epidemics, froze in winter, etc. were buried. At skudelnitsa, guardhouses were built where abandoned children were brought. They were cared for and raised by poor people - elders and old women, who were specially selected and acted as guards and educators. The orphans were supported in poor houses at the expense of alms from the population of the surrounding villages. People brought clothes, shoes, food, toys. It was then that such proverbs as “A thread for the world, but a shirt for the poor orphan,” and “A living person is not without a place, and a dead person is not without a grave” arose. Both unfortunate death and unfortunate birth were covered by people's charity. Despite their primitiveness, houses for poor children were an expression of people's concern for orphans, a manifestation of human duty to children. Skudelniks monitored their physical development, with the help of fairy tales they conveyed to them the moral rules of human society, and collective relationships smoothed out the severity of children's experiences. By the beginning of the 16th century, along with the personal participation of any person in charitable activities, a new trend associated with the charitable activities of the state had emerged in helping those in need. In particular, at the Council of the Stoglavy in 1551, Ivan Vasilyevich the Terrible expressed the idea that in every city it is necessary to identify all those in need of help - the poor and the poor, and build special almshouses and hospitals where they would be provided with shelter and care. Stage 2 - from the beginning of the 17th century. before the reform of 1861. During this period, the emergence of state forms of charity took place, and the first social institutions were opened. The history of childhood charity in Rus' is associated with the name of Tsar Fyodor Alekseevich, or more precisely, with his decree (1682), which spoke of the need to teach children literacy and crafts. But most of all, history knows the name of the great reformer - Peter I, who during his reign created a state system of charity for the needy, identified categories of the needy, introduced preventive measures to combat social vices, regulated private charity, and legislated his innovations. For the first time under Peter I, childhood and orphanhood became the object of state care. In 1706, shelters for “shameful babies” were opened, where it was ordered to take illegitimate children with anonymity of origin, and the death penalty was inevitable for the “destruction of shameful babies.” Infants were provided for by the state, and the treasury provided funds for the maintenance of children and the people serving them. When children grew up, they were sent to almshouses for food or to foster parents, children over 10 years old - to sailors, foundlings or illegitimate children - to art schools. Catherine the Great realized the plan of Peter I by building, first in Moscow (1763), and then in St. Petersburg (1772), imperial educational homes for “disgraceful infants.” The charitable activities of the Russian Imperial Court, especially its female half, took on the form of a stable tradition during this period. Thus, Maria Feodorovna, the wife of Paul I and the first minister of charity, showed great concern for orphans. In 1797, she wrote a report to the emperor on the work of orphanages and orphanages, in which, in particular, it was proposed to “...give babies (orphans) to be raised in the sovereign’s villages by peasants of “good behavior.” But only when the kids in orphanages get stronger, and most importantly - after smallpox vaccination. Boys can live in foster families until they are 18, girls until they are 15.” As a rule, these children married in the village, and their future was managed by public charity bodies. This was the beginning of the system of raising orphans in families, and in order for the educators to be “skillful and skillful,” Maria Fedorovna, at her own expense, opened pedagogical classes at educational homes and pepiniers (a pepinier is a girl who graduated from a secondary closed educational institution and was left with it for teaching practice ) classes - in women's gymnasiums and institutes that trained teachers and governesses. In 1798, she founded the Trusteeship for Deaf-Mute Children. During the same period, public organizations began to be created, independently choosing the object of assistance and working in that social niche that the state did not cover with its attention. Thus, under Catherine II (mid-18th century), the state-philanthropic “Educational Society” was opened in Moscow. In 1842, also in Moscow, a board of guardians of orphanages was created, headed by Princess N.S. Trubetskoy. Initially, the council's activities were focused on organizing the free time of poor children who were left without parental supervision during the daytime. Later, the council began to open departments for orphans, and in 1895, a hospital for the children of the Moscow poor. Alexander I turns his attention to children with visual impairments. By his order, the famous French teacher Valentin Gayuy was invited to St. Petersburg, who developed an original method of teaching blind children. From this time on, institutions for this category of children began to be built, and in 1807. The first institute for the blind was opened, where only 15 blind children studied (they expected to admit 25), since already at that time the thesis “there are no blind people in Russia” was tenacious. During this period, a certain social policy and legislation began to develop in Russia, and a system of charity for people, and in particular for children in need of help, was formed. The church is gradually moving away from charity work, performing other functions, and the state is creating special institutions that begin to implement public policy in providing social support and protection. Stage III - from the 60s. XIX century until the beginning of the 20th century. During this period of time there was a transition from public philanthropy to private philanthropy. Public philanthropic organizations are emerging. One of them is the “Imperial Philanthropic Society,” in which monetary charitable donations from private individuals, including members of the imperial family, were concentrated. As in Western Europe, a network of charitable institutions and establishments was gradually formed in Russia, mechanisms of charitable assistance were established and improved, which covered an increasingly wide range of children with various social problems: illness or developmental defect, orphanhood, vagrancy, homelessness, prostitution, alcoholism and etc. Social philanthropic activities also extended to children with physical disabilities. Orphanages were organized for deaf and dumb children, blind children, and disabled children, where they were educated and trained in various crafts in accordance with their illness. The Trust for Deaf-Mute Children, founded by Empress Maria Feodorovna, maintained schools, educational workshops, shelters and shelters for children at its own expense, and provided benefits to families with deaf-mute dependents. Poor pupils were given state support. No less significant was Maria Alexandrovna's guardianship of blind children. The main source of income for the Trusteeship was the circle collection - a material donation from all churches and monasteries, which was collected in the fifth week after Easter. The schools accepted children from 7 to 11 years old for full government support in case of extreme need. In 1882, the Blue Cross Society for the Care of Poor and Sick Children was opened, led by the Grand Duchess Elizaveta Mavriklevna. Already in 1893, within the framework of this society there was a department for the protection of children from cruelty, including shelters and hostels with workshops. At the same time, at the expense of private entrepreneur A. S. Balitskaya, the first shelter for crippled and paralyzed children was created. At the end of the 19th century. It becomes necessary to open shelters for children who are idiots and epileptics, who also require special care and attention. Such a noble mission was undertaken by the Society for Charity of Underage Cripples and Idiots, which opened a shelter for idiotic children in St. Petersburg. There, psychotherapist I.V. Malyarevsky opens a medical educational institution for mentally retarded children, with the goal of helping children with mental health problems in teaching them an honest working life. Thus, the system of public and state charity for children in Russia at the end of the 19th century was an extensive network of charitable societies and institutions, the activities of which were significantly ahead of the development of professional social work and social pedagogy in Europe. During this period, charity takes on a secular character. Personal participation in it is perceived by society as a moral act. Charity is associated with the nobility of the soul and is considered an integral matter for everyone. A notable feature of this period is the emergence of professional assistance and the emergence of professional specialists. Various courses are beginning to be organized, which became the beginning of professional training for social services. The "social school" was founded on Faculty of Law Psychoneurological Institute, where one of the departments was the “department of public charity” (October 1911). In the same year, the first intake of students majoring in “public charity” was made. In 1910 and 1914 The first and second congresses of social workers took place. One of the most important areas of activity of scientists and practitioners during this period was providing assistance and building a system of educational and correctional institutions where poor and street children ended up. In Moscow, under the City Duma, there was a Charity Council and a special Children's Commission formed by it, which collected statistical data on children expelled from school or expelled from shelters for bad behavior; controlled the conditions of detention of juvenile delinquents; assisted in the opening of orphanages. Congresses of representatives of Russian correctional institutions for minors (from 1881 to 1911 there were 8 congresses) were devoted to the issues of correction of juvenile delinquents through mental influence on the basis of love for one’s neighbor. In Russia, educational activities in relation to juvenile delinquents took on a wide scale. Lectures were given and conversations were held on the active participation of every citizen in the fate of a child who has committed an offense. Charitable societies were opened, which, with their own money, created institutions to help children who had taken the path of crime. At the beginning of the 20th century. The system of social services has successfully developed in Russia. In 1902 There were 11,400 charitable institutions and 19,108 boards of trustees. In St. Petersburg alone, their income amounted to 7,200 rubles, a huge amount at that time. The money was used to create educational institutions, maintain homes for poor children, night shelters for tramps, public canteens, outpatient clinics and hospitals. A stable positive attitude towards charity was maintained and strengthened in society. Stage IV - from 1917 to the mid-80s. XX century The turning point in the development of charity in Russia was the October Revolution of 1917. The Bolsheviks condemned charity as a bourgeois relic, and therefore any charitable activity was prohibited. The liquidation of private property closed possible sources of private charity. The separation of church and state and, in fact, its repression closed the way for church charity. Having destroyed charity, which was a real form of assistance to needy children, the state took upon itself the care of the socially disadvantaged, the number of which increased sharply as a result of acute social cataclysms (the First World War, several revolutions, civil war). Orphanhood, homelessness, delinquency among teenagers, prostitution of minors - the most acute social and pedagogical problems of that period that required their solution. Soviet Russia set the task of combating child homelessness and its causes. These issues were dealt with by the so-called social education departments at all levels of government. Institutions for the social and legal protection of minors were created, and the training of specialists for the social education system began in universities in Moscow and Leningrad. During this period, pedology began to actively develop, which set itself the task, on the basis of synthesized knowledge about the child and the environment, to ensure the most successful upbringing: to help children learn, protecting the child’s psyche from overload, to painlessly master social and professional roles, etc. 20- e years caused the appearance of a whole galaxy of talented teachers and psychologists - both scientists and practitioners, including A. S. Makarenko, P. P. Blonsky, S. T. Shatsky, L. S. Vygotsky and many others. Their scientific works, impressive achievements in practical work on the social rehabilitation of “difficult” children and adolescents (First Experimental Station of the People's Commissariat for Education, M. Gorky Labor Colony, etc.) have received well-deserved international recognition. However, the system of social education and pedology did not develop for long; in fact, they ceased to exist after the notorious decree of 1936 “On pedological perversions in the system of Narkompros.” Pedology was accused of playing the role of the “anti-Leninist theory of the withering away of the school,” supposedly dissolving the latter in the environment. Many representatives of this theory were repressed, and social education and the concept of environment were discredited and removed from the professional consciousness of teachers for many years. Since the 1930s, called the “great turning point” in our history, the “iron curtain” has fallen, separating Soviet scientists and practitioners from their foreign colleagues for a long time. In the established totalitarian state, universal values ​​were replaced by class values. The proclamation of the utopian idea of ​​building the most perfect and fair society, eliminating all remnants of the past, including social ills, made the topic of social problems and the system of social assistance for needy children closed. New social upheavals associated with the Great Patriotic War (1941-1945) again aggravated the situation of children. “Now that thousands of Soviet children have lost their relatives and are left homeless,” the Pravda newspaper wrote, “their needs must be equated with the needs of the front.” The public's attitude towards socially disadvantaged children is changing - they are being treated as victims of war. The state is trying to solve their problems by creating boarding schools for evacuated children and expanding the network of orphanages for the children of soldiers and partisans. But along with this, charity is actually being revived (although this word is not used), which is manifested in the opening of special accounts and funds, in the transfer of money by soldiers and officers for children, in the transfer of personal savings of the population for their needs. In pedagogical science and practice, there has been a clear turn towards social pedagogy, the creation and development of its organizational forms and institutions, and the resumption of theoretical research in the field of environmental pedagogy related to the development of a systematic approach to teaching and upbringing. Introduction of the profession of “social teacher” in Russia The deep social upheavals occurring in our society in recent years, the crisis state of the economy, culture, and education are catastrophically worsening the living conditions and upbringing of children. As a result of this, crime among teenagers and young people is growing, the number of street and neglected children is increasing, child alcoholism, child prostitution, child drug addiction are becoming a social problem, the number of children with disabilities in physical and mental development is increasing, etc. In the context of reforming society The social policy of the state is also changing. In 1990, the Supreme Soviet of the USSR ratified the UN Convention on the Rights of the Child, which came into force for the Russian Federation as the legal successor of the USSR on September 15, 1990. Article 7 of the new Constitution of Russia states that in the Russian Federation “state support for family and motherhood is provided "parenthood and childhood, the system of social services is being developed, state pensions and other guarantees of social protection are being established." Numerous regulations have been adopted; Law on Education, Presidential Decree on social support for large families, Government Decree on urgent measures for social protection of orphans and children left without parental care, etc. In the early 90s, three large social programs were adopted and began to be implemented: “Social -psychological support, training and education of children with developmental anomalies”, “Creative personal development” and “Social services for children and youth”; At the same time, such state social programs as “Children of Russia”, “Children of Chernobyl”, etc. were developed and are still in effect. Various ministries and departments are currently dealing with issues of social protection and support for children: the Ministry of General and Vocational Education; Ministry of Labor and Social Development; Ministry of Health care; Ministry of Justice. New types of institutions are being created throughout the country: centers for social health of families and children, social rehabilitation of troubled teenagers; shelters are opened for children running away from home; There are social hotels and helplines and many other services providing social, medical, psychological, pedagogical and other types of assistance. Charity is returning to our society, and on a new legislative basis. Law of the Russian Federation “On charitable activities and charitable organizations"caused the process of rapid development of charitable foundations, associations, unions, and associations. Currently, the Charity and Health Foundation, the Children's Fund, the White Crane charitable foundation and many others are successfully operating, providing social protection and assistance to orphans and children without parental care, and inmates of orphanages. Professional associations of social educators and social workers have been organized and are operating, and the volunteer movement providing assistance and support to children in need is gaining strength. In 1991, the Institute of Social Pedagogy was officially introduced in Russia. In the vocational education system, a new specialty “social pedagogy” was approved, a qualification profile for a social teacher was developed, and appropriate additions were made to the qualification directory of positions for managers, specialists and employees. Thus, legally and practically, the foundations of a new profession were laid. The concept of “social teacher” has become familiar and has entered into the theoretical research of scientists and pedagogical practice. The official opening of a new social institution gave a huge impetus to methodological, theoretical and scientific-practical research both in the field of activity of new personnel and in their training. Recent years have been characterized by the fact that after a 70-year break, Russia is returning to the global educational space. Foreign experience is studied, translated literature is published, and there is an active exchange of specialists. You and I stand at the origins of a new period - the period of professional social and pedagogical activity. It is just beginning, but it is not starting from scratch. Humanity has accumulated vast experience in working with children who require special protection and care; it knows methods and techniques for resolving the problems that arise for them, and creates new technologies. And the development of Russian culture itself has long prepared the ground for this profession in various spheres of social activity. Social pedagogy in modern conditions of political, social, economic transformations of the country, Russia’s entry into the world community, Russia’s adoption of the Convention on the Rights of the Child becomes a symbol of changes aimed at creating an effective system of assistance, protection and support for childhood.

Contents of the textbook

Note 1

Social pedagogy as a scientific field and corresponding to it academic discipline relatively young. Moreover, today this discipline is one of the leading in the professional training of social sector specialists.

The development of social pedagogy in Russia did not start from scratch. The origins of social pedagogy are in the works of many Russian teachers, philosophers, psychologists, such as V.S. Solovyov, N.A. Berdyaev, A.N. Leontiev, L.S. Vygotsky, K.D. Ushinsky, A.S. Makarenko. This science has been developing abroad for more than a hundred years.

There are many books covering various problems social pedagogy. Scientists and teachers of Russia express in their works their author’s vision of social pedagogy. Despite this, in this area of ​​pedagogical science the subject and object of research have not yet been clearly defined; its main categories are subject to debate.

Minnenur Akhmetkhanovna Galaguzova’s book “Social Pedagogy” presents materials that are the result of the author’s fifteen years of teaching and research activity in the field of social pedagogy. The textbook material is grouped into three large sections:

• Introduction to the profession;
• Scientific Basics social pedagogy;
• Fundamentals of social and pedagogical activities.

The first section describes the cultural and historical prerequisites for the emergence of social pedagogy in Russia, specific features and regions professional work social teacher and features of his professional training.

The second section of the textbook is devoted to the formation of social pedagogy as a scientific branch in Russia and abroad. It examines the object and subject of social pedagogy, scientific issues, basic categories and principles of this science, and features of social and pedagogical research.

The third section of the book covers the basics of social and pedagogical activity. This activity multifaceted, has a large number of directions and varieties. Many of them are very complex and specific, voluminous in content, forms and functions, that disclosing their features and even general principles within the framework of a textbook chapter is almost impossible. Therefore, in the corresponding section of the textbook, only individual problems that arise in children with delinquent and deviant behavior, left without parents and other categories of children, depending on the society in which the child is located, are considered. The choice of areas of social-pedagogical activity for consideration was determined by the fact that in other textbooks on social pedagogy they are practically not considered, and in practical activities many social educators are faced with such problems.

In the textbook, at the end of the chapters, there are also questions for independent work And additional literature on the topic covered.

For whom is the textbook written?

Note 2

The reviewers of this textbook were famous scientists and teachers: Oliferenko Lyudmila Yakovlevna, Mardakhaev Lev Vladimirovich, Nazarova Natalya Mikhailovna, Litvak Rimma Alekseevna.

For Russia, the profession of social teacher is new. Only in 1990 did training for this complex but interesting profession begin. In our country, the development of social pedagogy was tortuous and dramatic. This is associated with difficulties in the development of social pedagogy as a professional field. Such difficulties include the almost complete loss of the traditions of mercy and charity in Soviet society, the ingrained orientation in people's minds towards a certain common good with simultaneous disregard for the individual. Overcoming such attitudes is difficult, but necessary, because the ideology of social pedagogy is built on the attitude towards a person and a child, in particular, as the highest value.

Many problems are generated by modern reality. Its inconsistency and uncertainty lead to the fact that today in our country there are practically no social groups of the population that feel socially protected and confident in their future. This situation significantly complicates the tasks facing specialists in the field of social education and social assistance to children and youth. Wherein this problem creates a high demand for specialists who can give a professional assessment of the process of social formation, development and adaptation in society of young citizens, promptly identify emerging problems and provide assistance in solving them.

Current page: 1 (book has 35 pages total) [available reading passage: 23 pages]

Shtinova Galina Nikolaevna

Galaguzova Minnenur Akhmetkhanovna

Galaguzova Yulia Nikolaevna

Social pedagogy

Under general edition Doctor of Pedagogical Sciences, Professor M.A. Galaguzova

Recommended by the Educational and Methodological Association for the Specialties of Pedagogical Education as a textbook for students of higher educational institutions studying in the specialty “Social Pedagogy”

Reviewers: L.Ya. Oliferenko – Doctor of Pedagogical Sciences, Professor;

L.V. Mardakhaev – Doctor of Pedagogical Sciences, Professor

Shtinova G.N.

ADDRESS TO STUDENTS

Dear students!

You have chosen a noble, new profession for our society - a social teacher. Yes, indeed, this profession is new in Russia. Only in 1990, the specialty “social pedagogy” was included in the Classifier of directions and specialties of higher professional education, and it was assigned a number; The corresponding position was also included in the tariff and qualification directory. Training for this profession has begun.

In our country, social pedagogy has the same deep and long-standing traditions as in other countries of the world. Only this development was more tortuous and dramatic, like, indeed, the entire history of the country. This is precisely what determines the main difficulties in the formation of social pedagogy as a new professional field, which includes not only the social-pedagogical institutions and services themselves, their governing bodies, but also the system of training specialists, as well as the research base of social-pedagogical activities.

Such difficulties include the loss of traditions of mercy and charity in Soviet society, a deeply rooted orientation in the public consciousness towards the “common good” with the deepest disregard for the individual. Overcoming this “legacy” of socialism is extremely difficult, but necessary, because the ideology of social pedagogy requires society to treat a person, and first of all, a child, as the highest value, an understanding of his fate and the meaning of life.

There are many problems that are already generated by modern Russian reality. Its dynamism, inconsistency, and uncertainty lead to the fact that today there are practically no social groups of the population that would feel socially protected, prosperous, and confident in their future. And first of all, this concerns children and youth. This situation complicates the tasks facing specialists in the field of social education, social protection and social assistance to children and youth, but, on the other hand, this is what creates an extremely high demand for specialists who can professionally assess how the process of social formation, social development and adaptation in society of young citizens, in time to identify emerging problems arising from this difficult path problems and help solve them. There is also a need for specialists who can professionally and scientifically diagnose and predict the social development of society, and formulate an effective social policy of the state in relation to younger generations just entering life. But the future of the country depends on them.

All this explains why at the present stage the formation of social pedagogy and the system of training specialists in the field of social pedagogy are becoming so important.

Social pedagogy as a field of science and the corresponding training course, which today is one of the leading courses in the professional training of many specialists for the social sphere, are still relatively young. However, it cannot be said that the development of social pedagogy in Russia began from scratch. The origins of social pedagogy can be found in the works of many Russian philosophers, psychologists, and teachers, such as N.A. Berdyaev, V.S. Soloviev, L.S. Vygotsky, A.N. Leontyev, K.D. Ushinsky, A.S. Makarenko and others. In addition, the development of this science abroad has been going on for more than a hundred years.

Quite a lot of books covering certain problems of social pedagogy have appeared during its officially recognized development in Russia. Scientists and teachers such as V.G. Bocharova, A.V. Mudrik, V.D. Semenov, Yu.V. Vasilyeva, L.D. Demina, B.Z. Vulfov, R.A. Litvak and others express in their works the author’s vision of the foundations of social pedagogy. But it should be noted that this developing field of pedagogical science has not yet clearly defined its subject and object of research, its main categories are debatable, and there are many other controversial issues in this science that you will have to resolve in the future.

This book presents materials that are the result of almost fifteen years of teaching and research activity of the authors in the field of social pedagogy. The material of the textbook is arranged in three sections: “Introduction to the profession of “social teacher””, “Scientific foundations of social pedagogy”, “Fundamentals of social pedagogical activity”.

The first section examines the cultural and historical prerequisites for the emergence of social pedagogy in Russia, the specifics and areas of professional activity of a social teacher, as well as the features of his professional training.

The second section covers the issues of the formation of social pedagogy as a scientific branch abroad and in Russia, examines the object and subject of this science that is still emerging in our country, the area of ​​its scientific problems, the main categories and principles of this science, and the specifics of social and pedagogical research.

The third section of the book is devoted to the basics of social and pedagogical activity. This activity is extremely multifaceted, has many directions and varieties. Moreover, many of them themselves are so complex and specific, voluminous in content, functions, and forms, that it is almost impossible to reveal their features and even the most general principles within one chapter. Such areas of activity of a social teacher include, for example, his work in educational institution, preventive activities in institutions of general and additional education for children and youth, etc. To reveal the essence and technologies of social and pedagogical activities of these types is the task of a separate educational publication. And many such textbooks for students – future social educators – have already been published today.

Therefore, the third section of the textbook discusses only individual problems that arise in children with deviant and delinquent behavior, left without parental care, and other categories of children, depending on the society in which the child is located: family, educational institutions, orphanages and shelters, penitentiary institutions (educational colonies, temporary isolation centers), etc. The choice of areas of social and pedagogical activity, which are presented in this section of the textbook, was determined mainly by the fact that in other textbooks on social pedagogy they are not actually considered, although in practical In their activities, many social educators have to solve problems of this kind.

At the end of each chapter there are questions for independent work, as well as literature on this topic.

In conclusion, I would like to express my gratitude to Lyudmila Yakovlevna Oliferenko, a scientist and teacher, who was at the forefront of the introduction of social pedagogy in Russia and who encouraged me to take up this new, and therefore mysterious, interesting and attractive field of science. I am doubly grateful to her, since she agreed to act as a reviewer for this textbook.

I would also like to express special gratitude to the second reviewer of the book - Doctor of Pedagogical Sciences, Professor Lev Vladimirovich Mardakhaev, who carefully read the manuscript and with his critical comments helped the authors remove some doubts that arose when writing it.

The authors are also grateful to those scientists who expressed their willingness to give critical feedback on the textbook - these are Doctors of Pedagogical Sciences, Professor Natalya Mikhailovna Nazarova from Moscow and Rimma Alekseevna Litvak from Chelyabinsk.

In addition, the authors express their deep gratitude and appreciation to the students of several universities who listened to our lectures, actively participated in seminars and practical classes, and also wrote and defended theses and master's theses on social pedagogy.

M.A. Galaguzova,

professor, doctor of pedagogical sciences

INTRODUCTION TO THE PROFESSION “SOCIAL TEACHER”

CULTURAL-HISTORICAL PREREQUISITES FOR THE EMERGENCE OF SOCIAL PEDAGOGY IN RUSSIA

Mercy, charity and charity as cultural and historical traditions of social and pedagogical activity. Stages of development of children's charity in Russia. Introduction of the profession “social teacher” in Russia.

Mercy, charity and charity as cultural and historical traditions of social and pedagogical activity. The theory and practice of social pedagogy are closely related to historical, cultural, national traditions and the characteristics of the people, depend on the socio-economic development of the state, are based on religious and moral and ethical ideas about man and human values.

If we talk about social pedagogy as a field of practical activity, then it is necessary to clearly distinguish between social and pedagogical activities as an officially recognized variety professional activity, on the one hand, and as a specific, real activities of organizations, institutions, individual citizens to provide assistance to people in need - on the other.

Social-pedagogical activity as a profession, which involves the targeted training of specialists capable of providing qualified assistance to people in need of social, pedagogical and moral-psychological support, did not exist in our country until recently. As for the real activities of society in providing assistance to disadvantaged people, and primarily children, it has deep historical roots in Russia.

It must be said that throughout the entire development of human civilization, any society has, in one way or another, faced the problem of treating those members of it who cannot independently ensure their full existence: children, the elderly, the sick, those with disabilities in physical or mental development, and others. The attitude towards such people in different societies and states at different stages of their development was different - from the physical destruction of weak and inferior people to their full integration into society, which was determined by the axiological (value) position characteristic of a given society, i.e. a system of stable preferred , significant, valuable ideas for members of society. The axiological position, in turn, is always conditioned political organization, as well as ideological, socio-economic, moral views of society.

The history of the Russian people shows that in their culture, even in the tribal period, traditions of a humane, compassionate attitude towards the weak and disadvantaged people, and especially towards children as the most defenseless and vulnerable among them, began to be laid. With the adoption of Christianity in Rus', these traditions were consolidated in various forms of mercy, charity and charity that existed at all stages of the development of Russian society and the state.

Despite the fact that the words “charity”, “mercy” and “charity”, at first glance, are very close in meaning, they are not synonyms.

Look after means “to look after, show attention, mercy; caress". It is obvious that in the most to a greater extent This concept expresses the essence of the assistance provided to children. It is first found in the “Prayer of Daniel the Imprisoner”: “If someone looks at a person in sorrow, he will give him cold water to drink on a hot day.” The concept of “charity” began to be actively used in Russian literature from the 17th century. in the meaning of “favorable attention, patronage; supervision, care, care." However, in the practice of providing assistance, charity to those in need, especially children, has existed in Rus' since ancient times, long before the adoption of Christianity.

Mercy- this is a willingness to help someone out of philanthropy, compassion, or, according to V. Dahl’s definition, “love in action, a willingness to do good to everyone.” From its very foundation, the Russian Orthodox Church proclaimed mercy as one of the most important ways to fulfill the basic Christian commandment “love your neighbor as yourself.” Moreover, mercy as active love for one’s neighbor, through which love for God was affirmed, should have been expressed not just in compassion, sympathy for the suffering, but in real help to them. In ancient Russian society, the practical fulfillment of this commandment was, as a rule, reduced to the requirement to give alms to those in need. Later, other forms of showing mercy developed, the most significant of which was charity.

Charity involves the provision by individuals or organizations of free and, as a rule, regular assistance to people in need. Having emerged as a manifestation of a merciful attitude towards one’s neighbor, charity has today become one of the most important components of the social life of almost every modern state, having its own legal basis and various organizational forms. However, in each country the development of charity has its own historical characteristics.

Stages of development of children's charity in Russia. Researchers identify several stages in the development of social and pedagogical assistance in Russia. At the same time, different scientists offer different periodizations depending on the criterion they choose.

If the criterion for periodization is the main subject of assistance (community, prince, church, state, private individuals or public organizations), then seven main stages of the origin, formation and development of children's charity in Russia can be identified.

Stage I – from VI to IX centuries.

This ancient period in the history of our ancestors. From the 6th century Various information appears in Byzantine sources, according to which the Slavs lived in the territory from the Danube to the Vistula and were divided into 3 groups. One of these groups – the “Antes” – lived in the area between the Dniester and Dnieper rivers and may have been the ancestor of the Eastern Slavs. By the VIII – IX centuries. include detailed descriptions of the organization of life and everyday life of Slavic tribal unions contained in the “Tale of Bygone Years”.

Despite the difficulties associated with the source base, we can judge the various forms of child care that existed in Slavic communities already during this period. Help was provided both in an organized manner - by the community as a whole, and spontaneously - by its individual members.

The attention of the Slavs to education is evidenced by the most ancient pagan literary monuments, such as the “Book of Veles”, created in the 8th – 9th centuries. in Novgorod, containing texts about the ancient past of the ancestors of the Slavs. One of the texts tells how the legendary Ilur taught his children not only to read and write, but also to “wash, toughen up, and be steadfast in battle,” which was undoubtedly necessary in that difficult time. full of battles and deprivation. Moreover, in the Book Special attention is devoted to instilling in children the skills of hard work, understanding the need to remember their ancestors, stick together, and solve problems as a whole.

Humane treatment of children did not arise immediately. Attitudes towards children were initially negative, as they were perceived as a burden. Therefore, we encounter such a phenomenon as legalized murder - “infaticide”. Most often, children, as pure, sinless beings, were sacrificed.

The earliest forms of the “institution of child orphanhood” are associated with forms of domestic slavery. According to some researchers, domestic slavery grew out of a widespread custom according to which captured adult men were killed, and women and children were given to one of the families of the tribe. This was a kind of institution for protecting and preserving the life of a child.

Among the organized community forms of assistance, the custom of transferring an orphan from home to home for feeding stood out in order, on the one hand, to provide the child with everything necessary, and on the other, not to burden the family with responsibility for him. An orphan could also be assigned “public parents” who would take him into the family until he achieved economic independence. If an orphan had a household, the community opposed his adoption. In this case, he again found himself in the care of the entire community and was called “vykhovat” (“vykhovat” - to educate) or “godovanets” (“godovat” - to feed).

The custom of organizing “help” or “peace orders” - joint peasant work to help someone - is well known. In particular, assistance could be provided to families in which parents were ill or for some other reason could not fully perform household functions. At the appointed time, community members gathered to help those in need during the sowing or harvest season. In addition, if necessary, they came to the house to heat the stove, feed the livestock, clean up, and look after the children.

Individual forms of assistance in Slavic communities include “primacy” - adoption, admission into the family circle of persons who are not able to independently resolve life support issues. These included children who were left without parental care for various reasons. Most often, an orphan was “adopted” into a family where there was no heir or where it was difficult for older people to manage the household. Thus, the child was provided with the necessary attention, affection, and property support, and he, in turn, had to honor his new parents, help them with the housework and was obliged to bury them.

Since ancient times, the Slavic community has had a custom of alms. Children (orphans or from low-income families) often became objects of alms. This custom can still be traced in Christmas and Maslenitsa rituals. So, on Christmas and Maslenitsa, children go from house to house and sing holiday songs, which, in addition to glorifying the owners and wishes for wealth, health, etc., contain a request (sometimes even a threat, expressed in a comic form) to give food or money: “Auntie, don’t be stingy, share the buttery pancake!”; “If you don’t give me a pie, we’ll take the cow by the horns!” and so on.

The owners never refused to ask. To refuse in this case means to bring misfortune to your home for a whole year. And vice versa, the more generously you gift the caroler, the more children enjoy Maslenitsa pancakes, the more successful the next year will be.

And yet, during this period, it was the community that was the main subject of assistance, and in particular child care. The philosophy of life of the pagan community caused certain forms support and protection in the social, economic and religious activities of our ancestors. It should be noted that the basis of this assistance was the principle of “mutually” or “you give me - I give you.” The communal way of life fostered among the Slavs such traits as collectivism and corporatism. They helped, knowing that if something happened, they would help them. And this confidence was the main incentive to provide assistance.

However, with the advent of statehood among the Slavs, the community gradually fades into the background, giving way first to princes, and after the adoption of Christianity - to the church. But this does not mean that community forms of assistance have disappeared. They were preserved and remained extremely significant for Russian peasants until the 20th century.

Stage II – from the 10th to the 15th centuries.

During this period, charity began with the activities of princes, individuals and the church and was not included in the duties of the state.

There is virtually no information preserved about the charitable activities of the first Russian princes: Rurik, Oleg, Igor and Olga. But with the adoption of Christianity in Rus', a tradition of obligatory help to those in need was established, because one of the main Christian commandments - “love your neighbor” - is expressed in active love or help to your neighbor. “Cover the poor, clothe the naked, feed the hungry, God has looked after the orphans.” These commandments determined needy people and ways of caring for them for many years.

It is no coincidence that Grand Duke Vladimir I, the Baptist, who was popularly called the “Red Sun,” became famous for his good deeds and merciful attitude towards those in need. Being by nature a man of a broad soul, he urged others to take care of their neighbors, to be merciful and patient, and to do good deeds. Vladimir initiated and carried out a number of activities to introduce Russians to education and culture. He established schools for the education of children of the noble, middle-class and poor, seeing in the education of children one of the main conditions for the development of the state and the spiritual development of society.

Since the reign of Prince Vladimir I, legislative activity in Rus' has also intensified. In particular, he created the first “Charter on the care and supervision of church people” in 996. this document both the main subject of charity for the needy—the Church—and the objects—the poor, the wretched, widows, and the “elderly”—were highlighted. As for children, they were not singled out as an independent object of charity due to the then ideas about the child as a weak, inferior and incomplete being, and, therefore, in need of mandatory care from an adult. However, the “Helmsman’s Book” (a set of civil laws published in 1650 during the reign of Tsar Alexei Mikhailovich) stated that Prince Vladimir I Svyatoslavich obliged the church to tithe (10% of the funds received from princely income, and later from the income of all taxes people) to establish shelters, almshouses and orphanages.

Prince Yaroslav Vladimirovich, who accepted the throne in 1016, continued his father’s lawmaking activities. During his reign in Rus', in addition to the new “Church Charter,” the first set of laws “Russian Truth” appeared, subsequently expanded and finalized by his children and grandchildren. Eight laws in Russkaya Pravda were devoted to the problems of child protection. And Prince Yaroslav himself did a lot to care for needy children. He established an orphan school, in which he taught 300 young men at his expense. The activities of the princes were an example for their subjects.

At the end of XI - beginning of XII V. Rus' entered the period feudal fragmentation, accompanied by princely enmity and internecine wars. Wars always entail great amount social problems. Of course, these problems needed to be solved. Therefore, the charitable activities of the princes acquire new features. The appanage princes are now forced to take measures to overcome the consequences of the raids: restore destroyed cities, bury the dead, look after the crippled, widows, and orphans. Charity was still provided by the princes mainly through alms.

In this regard, mention should be made of the activities of Vladimir Monomakh, one of the last great princes of the united Kievan Rus. He did a lot to prevent strife. In particular, in 1097, on his initiative, appanage princes gathered for a congress in the city of Lyubech and proclaimed: “Everyone holds his own fatherland.” If one of the princes attacked other people's possessions, the rest could unite and all together punish the lawbreaker. Vladimir Monomakh himself served as an example of piety and love for one's neighbor for his subjects. In his “Teachings to Children,” he bequeathed to his descendants to live in harmony, to keep the commandments of Christ: not to forget the poor, to give to the orphan and widow, to give water and food to the poor, to honor the guest, to protect the weak. Vladimir Monomakh’s sister, Anna, founded a school in Kyiv for girls, whom she not only supported at her own expense, but also taught literacy and crafts.

But the question of who should be the main social support in earthly and spiritual life for a simple and noble resident of Kievan Rus - the Grand Duke, the Orthodox Church or a pagan sorcerer - was not resolved so simply and not overnight. The establishment of Christianity took place in the fight against paganism. For several centuries, Rus' lived in conditions of dual faith - an interweaving of pagan and Christian rituals, noticeable in these days. For a long time, the church remained an urban phenomenon that did not influence the life of villages lost in the forests, where paganism reigned.

However, during a difficult period of civil strife and wars, when a huge number of people appeared in need of material and moral help, it was the church that took upon itself this noble mission. She inspired the Russian people to fight for national revival and was of exceptional importance for preserving among the people their inherent spirituality, faith in goodness, and did not allow them to become embittered and lose moral guidelines and values. The Church created a system of parishes and monasteries where the poor and suffering, the destitute, the physically and morally broken found shelter. Unlike the Western Church, which saw its main charitable task as caring for the poor and infirm, that is, giving them shelter and food, the Russian Church took upon itself to perform three most important functions: charity, education, treatment.

In Rus', among the monasteries and large churches, there were none that did not maintain hospitals, almshouses or orphanages. Among priests we find many striking examples when their lives and deeds were dedicated to helping people. Thus, the Venerable Seraphim of Sarov, Elder Ambrose, who served people with faith and truth in the Optina Monastery, Sergius of Radonezh and many others evoke deep respect and admiration. They taught in word and deed to observe moral commandments, develop worthy examples of behavior, treat people with respect, take care of children, and perform acts of mercy and love for one’s neighbor.

But the traditions of charity among the Russian people were not limited to the activities of the church and individual princes. Ordinary people often supported each other, and first of all, children. The fact is that during this period children were not recognized by the state and the church as a value for society. The bishops of the pre-Mongol period, according to historians, did not distinguish themselves in helping children, especially those abandoned by their mothers, while the people did not remain indifferent to the fate of orphans.

From the 12th century in Rus', the custom of weddings, borrowed from the Greeks, was established, i.e., the official legitimation of children born before marriage. During the wedding of parents, such children were led around the lectern along with their father and mother. Thus, they were officially recognized by society.

The tradition that developed in the pre-state period of caring for a child by the entire clan community was transformed into caring for abandoned children with poor women. Skudelnitsa- this is a common grave in which people were buried who died from the raids of nomads, who died during epidemics, who froze in winter, etc. In the chronicles there are records of five poor women. The poor women built guardhouses where abandoned children were brought. They were cared for and raised by poor people - elders and old women, who were specially selected and played the role of guard and educator.

The orphans were supported in poor houses at the expense of alms from the population of the surrounding villages. People brought clothes, shoes, food, toys. It was then that such proverbs as “A thread for the world, but a shirt for the poor orphan,” and “The living are not without a place, and the dead are not without a grave” arose. Both unfortunate death and unfortunate birth were covered by people's charity.

Sometimes princes were engaged in the construction and maintenance of poor houses. Thus, Dmitry Donskoy in 1382, returning to Moscow after the devastating Tokhtamyshev invasion, saw thousands of killed people and ordered them to be buried at his own expense. At these burials, a “house of God” was also created. Despite their primitiveness, houses for poor children were an expression of people's concern for orphans, a manifestation of human duty to children. Skudelniks monitored their physical development, with the help of fairy tales they conveyed to them the moral rules of human society, and collective relationships smoothed out the severity of children's experiences.

As researchers note, never subsequently was such a significant part of total income spent on charitable causes as during the period of Ancient Rus'. In terms of the breadth of charitable assistance, this period ranks first in the more than thousand-year historical path Russian state. Its distinctive feature was the “blind” distribution of alms, but the charity was varied and therefore achieved its goal.

Stage III – from XVI to second half XVII V.

As mentioned above, during the period of fragmentation, the church became the main subject of assistance in Rus'. But with the beginning of the unification of Rus' and the strengthening of princely power, social functions were increasingly concentrated in the hands of the state. One of the first to demonstrate the strength of his power in post-Mongol Rus' was Ivan IV, who was popularly nicknamed the Terrible. Famine, epidemics, and devastation caused by the boyars led to the spread of such a phenomenon as professional beggary in Rus'. An additional source for the constant replenishment of the “army of beggars” was orphanhood, including social orphanhood. Solving the problem of beggary, vagrancy, and homelessness became one of the main tasks of the state’s social policy under Ivan the Terrible and his followers. However, during this period the basis for assistance changes. If in a community such a basis is the principle of “mutuality”, in Christian ideology - the commandment “love your neighbor”, then for the state the most important thing is to prevent the harmful consequences of professional beggary, such as parasitism leading to the impoverishment of the treasury, asocial phenomena (drunkenness, prostitution), crime , spread of diseases. All this had to be stopped. It is no coincidence that measures taken by the state to combat beggary were sometimes of a police nature.

At the Council of the Stoglava in 1551, a negative attitude was expressed towards the distribution of alms indiscriminately, which did not reduce, but increased beggary. The Council of the Hundred Heads ordered the collection of homeless beggars, including children, the organization of almshouses and orphanages at monasteries in cities and countryside, and their maintenance at the expense of the royal treasury. At the same time, the responsibility for organizing these activities remained with the church. However, these measures did not produce a positive result, which was primarily due to the consequences of natural, socio-economic and political disasters that affected our country in the second half of the 16th century. Famine, plague, oprichnina, unsuccessful Livonian War and the enslavement of peasants - all this increased the number of people in need, among whom children were among the most vulnerable. The state was forced to increasingly take upon itself the care of the poor, the sick, the disabled, and orphans.