and significance of the cultural archetype in the education system organization, it is
necessary to note the key importance of this factor in any sphere of social relations.
It is not difficult to conclude that it is impossible to integrate formally various
cultural archetypes. Only a change in cultural tradition can lead to some results that are
difficult to predict. The existing system of integration of cultures in the form of
globalization processes is a one-sided diversification, when the elements of the most
aggressive culture (at the same time, not at its best reveal) penetrate into another one
and destroy it. When these processes penetrate into the educational system, the
consequences of such a process are even more pernicious, because the cultural basis
that provides a short- and long-term perspective of the society functioning, is
destroyed.
The most effective Soviet Union pedagogical models were carried out with taking
into account the cultural and historical tradition (A. Makarenko, V. Sukhomlinsky, etc.)
that is the collective system of functioning (formation of a collective, both teachers and
students), collective consciousness, authoritarian technologies of collective
management, collective responsibility, responsibility to the collective, absolute
authority of a teacher (leader), collective (public) tasks, aimed at solving collective
goals. Here, the collective acts as an instrument and method of personality formation.
For example, the pedagogy activity by A. Makarenko, organized on the
ideological system of the national tradition, is a classic example of a pedagogical model
effectiveness. V. Sokolov, one of the researchers of A. Makarenko’s pedagogical
activity, noted: “Anton Makarenko had to disguise his social experiments for 15
“Soviet-Union years”. Once either for the "colony", once or for the “commune”. A.
Makarenko did not reject the meaning he had in mind in 30s, resorting earlier to other
terms: traditional "community" and the new one - "commune". Makarenko stated the
term "collective" with a significantly different meaning than the others who used it.
Makarenko wrote: “... in the field of communal labor, the colonists of the colony are
convinced hosts and excellent workers, consciously powerful to relive the worker’s
proud consciousness and to disguise the “useless mouth...” [13]. By this the author
means the experiment by A. Makarenko, attempted to reproduce a certain prototype of
the classical rural community.
Not by chance, teaching about the collective and its “Method of parallel action”,
as a collective tool for the formation of personality, is a central part of A. Makarenko’s
pedagogy actions. In many ways, the centuries-old communal and collective relations
with all their features, still retain a specific communal consciousness as a way of social
ideology at the cognitive level.
The task of modern pedagogy is to develop such educational models and
technologies that should be based on historical and cultural traditions, rather than reject
them, mechanically replacing them with not traditional ones.
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