During the period of active formation of civil society, the theme of tolerance becomes relevant and acquires a special meaning, especially in Russia, which has always been a multinational, multi-confessional country with a diverse culture. For modern Russia, such issues as observance of human rights are open and acute; national tolerance and religious tolerance.

Tolerance, as a multifaceted phenomenon, is studied in sociology, philosophy, psychology, and political science. In the context of political philosophy, tolerance appears as an important ethical principle of the doctrine of liberalism, which underlies modern civil society. In addition, the principle of tolerance is the main idea of ​​such a political institution as parliament; and also, from an ethical and legal point of view, the principle of tolerance forms the modern concept of human rights.

Let's consider what factors influence the level of tolerance in modern Russia, using the example of such a region as the Tula region.

Historically, the Tula region is a multinational region, but the majority of the population is Russian. According to the data of Tulaoblstat, out of 1534147 people taken into account in the study, Russians (1462184 people) live in the majority in the region; Ukrainians (15027); Armenians (9145); Tatars (7878); Azerbaijanis (5629); gypsies (4043); Belarusians (3645); Germans (2718). It is very important to take into account the following fact: among the listed national groups, only Russians openly indicated their nationality (95 percent of the respondents); partly - Ukrainians, Armenians and Tatars (1 percent each of the respondents). Data on the majority of the population who refused to indicate their nationality was established from administrative sources.

There can be two explanations for this. The first is that citizens of other nationalities are actively assimilated into Russian culture, having lived in the region for a long time. But, on the other hand, this may also be evidence of low interethnic tolerance, which forces people to hide their origin, calling themselves Russians.

Interethnic conflicts, which are based on the lack of tolerance among the conflicting parties, can be provoked by such a factor as ethno-social stratification - the assignment of prestigious and socially significant activities to certain nationalities. This is directly indicated in the “Security Concept” of Tula, adopted back in 2001 (appendix to the decision of the Tula City Duma of May 23, 2001 N 52/938, section 3). However, the above data on the national composition of the region show that ethnic groups are quite small and even avoid their own national identification. On the other hand, potential conflicts are more likely to flare up with members of Muslim communities: there are about 100,000 Muslims in the Tula region, most of whom are Tatars, the most closely knit ethnic group. The prevention of possible conflicts consists in raising the culture of interethnic tolerance, in which national-cultural associations can play a significant role. In the Tula region there are the following national-cultural associations:

1. Tula regional branch of the Federal National-Cultural Autonomy of Azerbaijanis of Russia (TRO FNKA AZEROSS)

2. Public organization Tula Regional Jewish Charitable Center "Mercy"

3. Jewish national-cultural autonomy of the Tula region

4. Tula Regional German National Cultural Autonomy

5. Tula Regional Public Organization “Armenian Cultural Center “Krunk” (“Crane”)

6. Non-profit partnership "Dagestan Diaspora"

7. Tula regional branch of the All-Russian public organization "Union of Georgians in Russia"

8. Tula city public organization "Vietnamese community"

9. Tula city public organization "Georgian community"

The intolerant attitude of the local population towards citizens of other nationalities often depends on the involvement of the latter in criminal activities. The opinions of the authorities and the population in the Tula region, in this sense, are the same: the increase in the number of crimes is associated with an increase in the number of illegal migrants in the region. Governor

V.S. Gruzdev demanded that the leadership of the police pay attention to the problem of crime in the migrant environment, and also instructed Vladimir Lazutkin, head of the department for the development of local self-government of the administration of the Tula region, to urgently provide contacts for all Tula diasporas and compatriots. To understand how real this danger is, let's turn to statistics.

Thus, in the region, according to the statistics of January-September 2011, the flow of migrants increased significantly: compared to the same period in 2010, the increase in migrants amounted to 15.7 percent. Basically, these are migrants from the countries of the former CIS (there are 10.4 percent more of them than in

2010).

According to the data of the Internal Affairs Directorate of the Tula region, the number of crimes committed by migrants increased in the region in 2011: by 21 crimes compared to the previous year. On the other hand, according to the same data, local population began to treat migrants more tolerantly: 26 crimes were committed against foreigners during the year, which is 9 less than in 2010.

Despite the fact that the problem of interethnic tolerance in the Tula region is not as acute as in some other regions, in addition to the prevention of possible offenses, the authorities are trying to pursue a policy of fostering tolerance. Thus, the Committee of the Tula Region on Sports and Youth Policy has developed a training course "Formation of attitudes of tolerant consciousness in the youth environment", which is designed to train leaders and employees of federal, regional and municipal authorities implementing state and municipal youth policy. The purpose of this course is to create an information network project of the technological complex of tolerance, which will use both theoretical scientific developments related to the problem of tolerance and practical projects for the development of tolerant consciousness (legal advice and judicial protection of victims of discrimination; volunteer campaigns at the level of regions and municipalities aimed at on “minimizing differences” between the main part of society and social minorities; informational positioning and counseling (propaganda of tolerant behavior); introduction into the mass consciousness of additional information about the problem and its mechanisms possible solution, active discussion on the Internet). A special place in the framework of socio-political projects of tolerance is occupied by programs of mutual adaptation of migrants and the "indigenous" population based on cognitive ("recognition" of each other) and emotional-behavioral approaches.

On the example of the Tula region, we can conclude that the formation of a culture of interethnic tolerance in Russia directly depends on the specifics of each region, the analysis of which should pay attention to the following factors:

1. National composition of the population of the region

2. National identification of the population

3. Presence and degree of cohesion of national communities

4. The level of interethnic tension

5. Level of ethno-social stratification

6. Dynamics of migration flows

7. Crime rate among migrants

8. The presence of interethnic conflicts

Any conflict is easier to prevent than to eliminate an existing one, therefore, the best way to prevent interethnic conflicts is to cultivate tolerance, knowledge, understanding and respect for a different culture.

Thus, the concept of interethnic tolerance is connected both with the ideas of civil equality and with the idea of ​​preserving national identity. In modern Russia, the upbringing and formation of tolerance should be built taking into account political, cultural, social and national characteristics. The principle of tolerance is the most important factor that unites and shapes civil society.

Tolerance in international relations.

The relevance of the problem of forming a culture of interethnic relations is largely determined by the nature of the social transformations taking place in our country. The modern world in its development is faced with a number of complex social, economic, environmental and political problems that require the development and implementation of effective international means and forms of interethnic interaction.

The problem of fostering tolerance and mutual understanding between peoples remains unresolved, as evidenced by the events taking place almost daily in different parts of our planet, where representatives of different nationalities become participants. Conflicts fraught with destructive wars threaten the very existence of mankind. Their underlying causes are intolerance, xenophobia, nationalism, which have thousands of years of tradition. Only on the basis of the principles of tolerance can mankind survive in the modern multicultural world.

in his article “The Psychology of Prejudice. On the socio-psychological roots of ethnic prejudice” writes about the nature, social origins and psychological mechanisms of anti-Semitism and ethnic prejudice in general. In his opinion, ethnocentrism is a natural phenomenon in the human environment, which initially contains a sense of superiority over other peoples. However, intolerance is based not just on natural nationalism, but on racial stereotypes and prejudices.

A significant amount of philosophical, sociological and psychological-pedagogical literature is devoted to the problem of interethnic relations and interethnic communication. These are the works of such authors as,,,, and others. The ideas of psychological concepts that reveal the nature of prejudice (intolerance) are reflected in the works of T. Adorno, E. Aronson, G. Allport.

The concept of "tolerance" has been formed over many centuries, and this process continues to this day. The term "tolerance" (from the Latin "tolerantia" - patience) is interpreted as the body's ability to endure the adverse effects of a particular environmental factor and as tolerance for other people's opinions, beliefs, behavior. This term was introduced by philosophers in the XVI-XVII centuries.

In modern ethnopsychology, ethnic tolerance is interpreted as a personal formation, which is included in the structure of social attitudes. It is expressed in tolerance for a different way of life, foreign cultural customs, traditions, mores, feelings, opinions and ideas expressed by representatives of other ethnic groups and cultures. Ethnic tolerance of a person is manifested in various critical situations of interpersonal and intrapersonal choice when ethnic stereotypes and norms for solving problems facing a person, developed in a different socio-cultural way of life, do not work, and new norms or stereotypes are in the process of their formation. Ethnic tolerance of a person is revealed and, in a certain sense, formed in problem-conflict situations of interaction with representatives of other ethnic groups.

in his article “The Psychology of Prejudice. On the socio-psychological roots of ethnic prejudice” writes about the nature, social origins and psychological mechanisms of anti-Semitism and ethnic prejudice in general. In his opinion, ethnocentrism is a natural phenomenon in the human environment, which initially contains a sense of superiority over other peoples. However, intolerance is based not just on natural nationalism, but on racial stereotypes and prejudices.

We conducted a study whose objectives were to identify the level of general and ethnic tolerance and the main difficulties in the interaction of adolescents of different nationalities. The study involved students of the 5th and 10th grades of Lyceum No. 11. A total of 25 fifth grade students and 26 tenth graders were tested.

The methodological support of the study was:

Express questionnaire "Index of tolerance" (,);

Questioning.

As a result of the study, we have identified the level of general tolerance, as well as indicators of the level of ethnic tolerance, social tolerance and tolerance as personality traits.

The results obtained indicate that the average level of general tolerance prevails among schoolchildren of both age groups (76% and 81%, respectively).

With regard to ethnic tolerance, the situation is somewhat different. For younger students age group the average level of ethnic tolerance prevails (64% of respondents), while the older one has a low level (43%). High indicators prevail in 24% of respondents in the 5th grade, and in 12% - low. The middle level of ethnic tolerance is observed in 38% of tenth-graders, and low - in 19%. Thus, 10th grade students are more prone to intolerant behavior with representatives of other nationalities, and 5th grade students show an average level of tolerance.

Indicators of the levels of social tolerance and tolerance as a personality trait of 5th grade students also turned out to be higher than those of 10th grade students. Grade 5 students are dominated by high scores in both areas (52% and 44% respectively), while Grade 10 students are dominated by average scores in both areas (58% and 76% respectively).

From the results obtained, we can conclude that the 5th grade students have higher tolerance indicators than the 10th grade students.

The next stage of our study was a survey of schoolchildren.

In this questionnaire, the children indicated their age, gender, nationality and answered a number of questions. Among the students of the 5th grade, one indicated his nationality as a Jew, some - as an Azerbaijani, the rest - Russians. Pupils of the 10th grade all indicated the nationality "Russian".

52% of the surveyed 5th grade students answered that they treat their peers of a different nationality well, 40% expressed indifference and 8% expressed a negative attitude. Among 10th grade students, 50% of respondents expressed indifference, 27% good relationship and 23% negative.

When asked if the interviewed person had friends of another nationality, 80% of the fifth-graders answered “yes”, 12% - “no”, and 8% - “no, but I would like to have”. Among 10th grade students, 77% of the respondents answered "yes" and 23% - "no".

Among the surveyed students, 76% of both the 5th and 10th grades expressed their readiness to help a peer of a different nationality, 8% of the fifth graders and 16% of the tenth graders refused, the rest were undecided.

When asked what causes difficulties in communicating with peers of a different nationality, 72% of fifth graders name the difference in languages, 28% explained the difference in customs, culture, 24% pointed to aggressive behavior on the part of migrants, 16% said that they did not like it at all that strangers came to our country, 2 people answered that their migrant peers themselves did not want to communicate with them, and two answered that they had no problems with mutual understanding.

Among 10th grade students, the picture is somewhat different. 54% of respondents attribute the difficulties to aggressive behavior on the part of migrants, 42% pointed to the difference in customs and culture, 31% of respondents answered that they do not like the way representatives of another nationality look, and the same number expressed dissatisfaction with the fact that strangers came to our country, 23% of respondents named the difference in languages, 8% indicated that migrants themselves do not want to communicate with them, and 15% have no problems with mutual understanding.

The results of the survey allow us to conclude that younger students are more friendly to representatives of other nationalities than older students. The main reason for the misunderstanding is the language barrier and differences in culture, and the 10th grade students indicate the aggressive behavior of migrants.

Thus, we can conclude that the tendency to tolerance or intolerance is laid down from childhood. The main reason for existing prejudices is the assimilation of stereotypes that exist in modern society. At the same time, with the increase in the age of adolescents, the level of intolerance only grows.

List of sources used:

1 Berdyaev of Russia (Experiments on the psychology of war and nationality). Collection of articles 1914–1917. Moscow: Eksmo, 20s.

2 Lossky as an organic whole. M.: Direct-Media, 20s.

3 Shpet in ethnic psychology. M.: P.E.T. - Aletheia, 19s.

4, Susokolov: textbook. M.: Aspect-Press, 19s.

5 Sociology of interethnic tolerance / [and others]; resp. ed. . M.: Publishing House of the Institute of Sociology of the Russian Academy of Sciences, 2003. 222 p.

6, Matveeva, conflicts in the post-Soviet space // Bulletin of the Russian Academy of Sciences, 1995. Volume 65. No. 7. pp. 579–594.

8 Social animal. Introduction to social psychology. Ed. 7, per. from English. M.: Aspect Press, 19s.

9 Formation of personality: ed. collection. M.: Meaning 20s.

10, Kolesov (introduction to the problem). Voronezh: MODEK, 20p.

11 Tihomandritskaya social stability and features of socialization in senior school age// Vestnik Mosk. university Ser. 14. Psychology. M., 2007. No. 4. S.31-41.

12 Kon prejudice: On the socio-psychological roots of ethnic prejudice // New world, 1966. No. 9. C. 187–205.

The ethology of the term "tolerance" goes back to the Latin verb tolero - "to carry", "to hold", "to endure". This verb was used in those cases when it was necessary to “carry”, “hold” some thing in the hands. At the same time, it was understood that in order to hold and transfer this thing, a person must make certain efforts, suffer and endure. However, the term "tolerance" was widely used in its English interpretation - tolerance - where for the people with tolerance it also means "tolerate".

In modern life, the understanding of tolerance is ambiguous and unstable, its understanding is different by different peoples, depending on their historical experience. For this reason, the concept of tolerance has a fairly wide range of interpretation and expresses Various types relationships and sentiments. Yes, in English language tolerance means "the willingness and ability to accept a person or thing without protest", in French this term is understood as "respect for the freedom of his other way of thinking, behavior, political or religious views." In Chinese, to be tolerant means “to allow, allow, show generosity towards others.”

In the scientific literature, tolerance is considered, first of all, as respect and recognition of equality, rejection of dominance and violence, recognition of the multidimensionality and diversity of human culture, norms of behavior, refusal to reduce this diversity to uniformity or the predominance of any one point of view. In this interpretation, tolerance means the recognition of the rights of another, the perception of another as an equal, claiming understanding and sympathy, the readiness to accept representatives of other peoples and cultures as they are, and to interact on the basis of consent and respect. It finds its practical expression in endurance, self-control, the ability to endure adverse effects for a long time.

Domestic scientists (G. Soldataova, M. Potashnik, E. Sokolova) also call unity or openness to other people one of the important qualities of tolerance. G. Soldatova believes that the essence of tolerance lies in the recognition of the unity and diversity of mankind, the readiness to recognize others as they are, and to interact with them on the basis of consent. E. Sokolova and M. Potashnik emphasize the role of joint problem solving and interaction based on the desire to provide mutual assistance to each other.

The ambiguity of the concept of "tolerance" makes it rather abstract and general, little accessible for rigorous scientific research, as well as for the development of pedagogical methods for the formation of interethnic tolerance. Therefore, it is advisable to determine the appropriate criteria, indicators that allow you to more clearly record the phenomenon under study. Such criteria include:

Real equality between representatives of different peoples (equal access to social benefits for all people, regardless of gender, race, nationality, religion or membership in any other group),

Mutual respect, benevolence and tolerant attitude of all members of a particular society towards other social cultural and other people;

Rejection of negative stereotypes in the field of interethnic and interracial relations and in relations between the sexes.

The presented criteria correspond to the model of a liberal civil society, which in modern history considered as the most complete embodiment of tolerance. In this model, society becomes the main subject of an impartial state that guarantees the right of every citizen to develop and express their convictions. A positive attitude of tolerance is achieved through clarification of the opposite - intolerance (intolerance). It is based on the belief that your group, your belief system, your way of life are above the rest. It is not easy to lack a sense of solidarity, it is a rejection of the other because he looks different, thinks differently, acts differently. Intolerance leads to domination and destruction, denies the right to exist to those who hold different views. Intolerances hate innovations, because they reject the usual models. Its practical manifestation is in a wide range from the usual impoliteness, neglect of others - to ethnic cleansing and genocide, the deliberate destruction of people.

No matter how difficult the task of theoretical understanding of the problem of tolerance, its practical implementation requires even greater efforts of teachers, psychologists, sociologists, ethnologists and representatives of other sciences. Practice shows that in conflict situations calls for tolerance do not give the desired results. Instead of fruitless appeals, measures are needed, the implementation of which will contribute to the elimination of an arrogant approach in relations between peoples and individuals.

Tolerance is a factor that stabilizes any community of people, directs relations in society in a peaceful direction, connects individuals with traditions. Norms, culture of the people. Today we need a new generation to live in a changing environment, we need a willingness to change, which is a difficult task. The solution of this problem, according to Sadokhin A.P., should begin with the training of personnel focused on educational activities in the spirit of tolerance. Curricula in the field of education should contribute to the improvement of mutual understanding, the strengthening of tolerance in relations, both between individuals and between different groups. To this end, relevant topics on the psychology of tolerance should be introduced into the curricula of courses in pedagogy, psychology, cultural studies and other sciences.

The meaning of the term "ethnos" is ambiguous. Russian ethnologists and psychologists consider ethnos as a real social group that has developed in the course of the historical development of society. A variety of features can act as ethno-cultural characteristics: language, values ​​and norms, historical memory, religion, ideas about the native land. The myth of common ancestors, national character, folk and professional art.

Interest in one's roots among individuals and entire nations manifests itself in a variety of forms: from an attempt to revive ancient customs, folklore to the desire to create or restore their national statehood. Previously, ethnoculture was also manifested in everyday life, housekeeping style, clothing, utensils, and family relationships.

A wide variety of national cultures, taking into account their specific features, recognition of the identity of some peoples and genuine respect for the spiritual values ​​of other peoples - this spiritual and moral component of national relations has now acquired exceptional significance, because it manifests both universal and social class attitudes. every national culture. At the same time, we are talking not only about the development and strengthening of national culture within certain national-territorial entities. The logic of social development is manifested in the need to create national and cultural associations within certain large entities - cities, republics.

It is the culture, language, customs and traditions of the people that keep in themselves to a greater extent, and other spheres of public life, the national-special, specific, inherent in this particular nationality, ethnic group.

Ethnic tolerance involves not just accepting another ethnic group as it is, but a selective attitude towards another ethnic group, towards another ethnic group and its representatives. She suggests:

readiness for cooperation, mutually beneficial, mutually binding partnership but on the basis of mutually acceptable values;

readiness for cultural exchange and mutual enrichment;

setting for a mutually respectful dialogue in order to achieve greater mutual understanding.

Ethnic tolerance is not unconditional, it must be cultivated. It is well known that it does not take a great deal of intelligence to cultivate the hatred of one people for another. But this does not benefit any ethnic group. The ethnic mass, imbued with hostility, especially hatred for another people, is unhappy in its own way, it deprives itself in a multicultural human community.

Thus, the concept of interethnic tolerance has a fairly wide range of interpretations. Interethnic tolerance involves the acceptance of another ethnic group as it is, a selective attitude towards an ethnic other and is expressed in readiness for cooperation, cultural exchange and mutual enrichment, in the ability for mutual empathy, in neutralizing negative complexes in the behavior of an ethnic other without humiliating his personal and social dignity, in the setting for a mutually respectful dialogue in order to achieve greater mutual understanding.

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AT modern world the theme of tolerance has become one of the most popular for the study of social relations and the prospects for its development. In many cultures, the concept of "tolerance" is a kind of synonym for "tolerance": lat. - tolerance - patience. In the process of social development and the formation of political thought, the category of "tolerance" ("tolerance") underwent certain changes. This is a natural phenomenon, since society itself was changing, and different ideas were put at the forefront in human relationships.

The culture of peace, tolerance, which now needs to be instilled in the younger generation, is a culture of acceptance of the other, tolerance for him, his way of thinking and behavior.

The upbringing and education of the younger generations, providing a mechanism for the transfer of customs, traditions, values ​​- the entire ethnic heritage to new generations, is also called upon to ensure integration processes, lay the foundations for understanding and communicating with other cultures, aim at the ability to maintain and develop a dialogue of cultures . It is these tasks that are acutely facing the system of upbringing and education in Moldovan society today, which needs to optimally solve the problems of interethnic communication, the formation of a culture of interethnic relations, and the education of interethnic tolerance.

The study of the experience of different nations excludes the imposition of certain values, interethnic intolerance, contributes not only to identifying the commonality of the spiritual origins of different ethnic groups, but also clearly illustrates that it is in the dialogue of cultures that the spirituality of an ethnic group, its humanistic values, is manifested. Such knowledge allows the younger generation to understand the relationship of national spiritual cultures, the ability to think analytically, comparing the categories of "private" and "general", the relationship of "national" and "interethnic", which contributes to the adoption of a general humanistic position.

One of the main directions in solving the problems of educating a culture of interethnic communication can be an increase in the role of social science disciplines (philosophy, ethics, logic, political science, sociology, etc.), which are able to systematically demonstrate and explain the specifics of the differences that lie in the field of interethnic differences. Showing the unique essence of the most diverse different cultures and demonstrating that the bearers of these cultures cannot think and feel in exactly the same way, can greatly contribute to increasing interethnic tolerance (tolerance). At the same time, special attention should be paid not only to theoretical training, but also to practical contacts between representatives of different cultures, expressed in the implementation of programs both at the interstate level and within the country, which involve close contacts, the interaction of various ethnic and cultural groups, where interethnic differences often turn out to be even sharper, tighter.

Experts in this field emphasize that when working with the younger generation, it is necessary to remember that these are also future "teachers" who will have to pass on the knowledge gained and the formed attitudes to subsequent generations. History also demonstrates that the presence of various factors that violate the adequacy of the behavior of the new generation to one degree or another is due to the influence of "teachers" with inadequate forms of expression of ethnic self-consciousness. Young people brought up in the spirit of a positive form of expressing ethnic identity are better adapted in a company, team, their behavior is characterized by more flexible and harmonious ways of interacting with others. Otherwise, the new generation will have barriers to social and psychological adaptation to a multi-ethnic society.

In this regard, it is interesting to note that most of the various ethnophobias are rooted in a negative assessment of one's own ethnic group. It is the lack of a positive assessment of one's ethnic group and the experience of a national inferiority complex that lead to the fact that psychological protection works, and people fall upon other peoples, accusing them of all mortal sins. Thus, the formation of a positive assessment of one's ethnic group is one of the main components of a set of measures aimed at creating a healthy interethnic situation.

In general, it is in the youth environment that interethnic politics should be formed and disseminated. A special role in this process belongs to the education system. It is here that a common system of values ​​and attitudes should be formed, ensuring the unity of the multinational Moldovan society. Today's students, as the future intellectual elite of the country, can become an active conductor of the idea of ​​multiculturalism, thereby guaranteeing the stable development of society. The education system is designed to correct various kinds of negative manifestations, create conditions for the formation and dissemination of those value orientations that are preferable both for the individual and for society.

In the conditions of a multinational society, one of the important tasks of the education system is the purposeful formation of norms and standards that reflect the specifics of the socio-historical experience of the life of the peoples living in the region, the inculcation of interethnic communication skills, the formation of the ability to overcome conflict situations, the development of interest in the historical and cultural heritage of peoples, living in different regions of the Republic of Moldova.

The development, understanding and acceptance of a different national culture is an important requirement of our time. And the problem of tolerance in interethnic and social relations comes to the fore. Tolerance should become a cultural norm of behavior in society, which, of course, must be educated from an early age.

The development of tolerance in education should take place through dialogue and cooperation between the teaching and learning parties, the humanization of the educational process. It is necessary to enrich the content of training courses and programs of the humanities, social and natural sciences with multicultural topics, as well as to improve teaching methods for all types of disciplines.

The introduction of elements of multiculturalism into education can contribute to the education of tolerance.

Important steps on the path of tolerance education can be considered:

Education in the spirit of peace, tolerance, humane interethnic communication;

A comprehensive study of the culture of one's own people as an indispensable condition for integration into other cultures;

Formation of ideas about the diversity of cultures in the Republic of Moldova and the world;

Education of a positive image, attitude to cultural differences that contribute to the progress of mankind;

Formation of skills and abilities effective communication with representatives of different cultures.

A multicultural educational space involves the formation of a system of value orientations, citizenship, patriotism, tolerance, self-esteem, the ability to understand others and oneself.

To each young man it is necessary to understand that national localization, the study of only one's native language, one's own cultural traditions and religion will inevitably lead to the cultural and economic backwardness of the country, since the country's youth will not be able to continue their education at the high levels that world educational centers set.

The special role of the education system is due to the fact that only here, in mutual creative interaction, in the dialogue of cultures, an understanding of the commonality of human nature, common values ​​and life attitudes is born.

In an open multicultural educational space, a process is being implemented, the main goal of which is to create conditions that provide protection and support for the development of each individual. Thus, it is advisable to introduce methods and technologies that promote an individual approach in social development into the practice of work. Adaptation of a person to the educational environment can be realized through various kinds activities:

Activating processes of self-knowledge, self-development;

Processes aimed at identifying the subjects of education, their most important needs and problems of intercultural interaction, in which everyone has the opportunity to identify significant goals of life (individual sphere of self-realization);

Processes aimed at finding means and forms of adaptation, protection and support of the individual of an informational and practical nature.

In our complex world, in order to remain oneself, cultural differences must be taken for granted and one must try to get comfortable in a "foreign" culture without losing one's own.

A true culture of interethnic communication, interaction and cooperation of peoples can only arise on the basis of the disclosure of the spiritual and moral potential of each nation, the exchange of experience in social and cultural creativity, on the basis of the realization of the ideals of freedom, justice and equality. And it is education that is called upon to provide a combination of international and national education.

In conditions of intensive migrations and interaction of cultures, the modern education system is designed to create conditions for the formation of a person capable of active life in a multinational multicultural environment. A high stake on the traditional culture of education in this regard, which exists in the modern world, is natural and logical. The national tradition of education practically remains the main condition for the revival of any national traditions and national revival in general.

tolerance culture communication interethnic

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