Shymkent authorities also have the lowest measures in…” The voice of the Minister of Education and Science of Kazakhstan drowned out the laughter of my classmates. The aim of educational reforms in the country is to adapt the educational system to the modern socio-economic environment. The State Education Development Program (SPED) has accepted the importance of the status and reputation of the teaching profession in the country.
A major problem is the lack of highly qualified teachers in rural Kazakh schools. This way of living still exists in Kazakh urban and rural societies. Today, the southern region of Kazakhstan is distinguished by a higher bride price than in the rest of the country.
Despite this fact, ancient traditions continued to exist in the depths of Kazakh society. Asar (mutual help) is an old tradition that is actively used in Kazakh everyday life, especially in rural areas. The requirements of the candidates were "the respect and trust of the population, was not. discredited in court, was not under investigation and was not less than twenty-five years old.
Research Methods
The detailed geographical facts and figures are omitted due to an anonymous nature of the study. Once, brothers of one large family living in Taraz fought for a widow, the wife of one of the brothers. The old tradition assumed that the widow married another brother with the intention of leaving her and her children in the family to continue descent.
It was said that she was so beautiful and wise that every one of the brothers wanted to marry her and no one wanted to give up. It was really the "best ticket", because my former student worked in one of the leading positions in local akimat, local major. The backgrounds of the interviewees consisted of community kindergarten workers, managers, unemployed residents, pensioners, a raiono inspector, who is a worker of District Department of Education, a professor of Astana University, and a former resident.
In this study, my appearance in the community was in two statuses: an insider, on the one hand, because I used to work there, knew most of the community members, and at least I was from the same ethnicity, and an outsider, on the other hand, because I asked a lot , that I was interested in their lives, I tried to keep my distance and, more importantly, I did not belong to their clan. At the beginning of the interviews, we clarified the purpose of the research and the forms for ethical consent. Field notes are a gnomic, shorthand reconstruction of events, observations and conversations that took place in the field” (Maanen, 2011, p. 123).
For example, on the fifth day of fieldwork, during an interview with an unemployed resident of the aul, I suddenly realized that the entire aul belonged to one ru, a clan. For example, the fact of mutual work assistance was revealed in the interviews with the school principal, teachers and community members. Informants who agree to be your subject of study do not expect to have any problems related to it in the future.
Meanwhile, no one knows what would happen to the results of the research and no one can provide the guaranteed protection (Murchison, 2010). Ethnographers do not work in a vacuum (Fetterman, 1998), which means they witness good and bad, pride and failure, beauty and ugliness.
The story of N community
Old fashioned donkey carts, horse drivers as well as cars exploited dirt roads as they were in the past. Homemade products produced in traditional ways from the domestic animals were the main ingredients in the menu. The school and kindergarten employers formed 75% of the total involvement of the residents in the town.
In the following subsection I will discuss teachers at work through the prism of the contrasts I observed. I remember one of my relatives who studied in the correspondence form at one of the universities in Shymkent in the 80s. I will discuss my reflections on the changes under the single umbrella theme of national identity and national pedagogy in the next section.
In accordance with Muslim law prohibiting alcohol, the current principal introduced a no-alcohol rule in the school community, which was accepted and adhered to by all teachers. A major concert dedicated to Kazakh composer Shamshi Kaldayakov, which was held at the aul club for community members; 2. Thus, education in the traditional way played a more important role than academic performance in the work experience of all teachers.
A school with 25 teachers and a kindergarten with 15 workers, which was established in 2007 as a result of the national program "Balapan", were the only institutions that ensured 75% employment in the aul. There were no recreational places like a cinema, a park, a hospital, a library, a sports hall or other centers in the hall, except for the old club. The notion of national pedagogy was very popular and plausible in the perspective of the aula school.
Moreover, one of the ancient traditions, asar, mutual aid, played a key role in challenging current educational reforms. One of the old women in the village, who had a low income, told me that she would like to help with the asar and assist her because she and her family would receive sauap (blessing and mercy) from Allah. The teachers were central and key stakeholders in the project: First, each teacher donated one to three salaries.
Second, during the three years of construction, the male teachers worked as builders, while the female teachers taught in the classrooms.
Discussions and Recommendations
Ancient Kazakh traditions are still an essential element of the community's daily life. Earle (2004) writes that asar is an ancient tradition and a cultural practice in use that is in the blood of the indigenous people. However, she seems on more dubious grounds when she claims that NGOs contributed to the expansion of asar in the post-Soviet era.
NGO projects were not successful for the same reason: people did not want to participate in sverhu activities, from above, despite the fact that they were organized for the blessing of the people. In the case of cities, which still occasionally happens on the outskirts of the city, only urban relatives are invited, no matter how far they live, even from other cities. First, modern Japanese students would prefer to study in the traditional Tenaraijuku education system by having lessons outside the classroom rather than in the modern school system.
Second, teacher issue overlapped with people's expectation to serve students in the traditional way, not only to teach but also to support in familial and communal problems. In short, Numata (2006) advocates traditional values in the modern context and expresses concern about lost traditional values. The result of this research shows a negotiable feature of easy access to higher education in the southern region that allows rural teachers to have two diplomas.
According to the OECD report (2014), the percentage of teachers with higher education in southern Kazakhstan is the highest 93.2% in the region and 92.2% in villages. The results of this research indicate that this explanation was relevant to the past when, after the collapse of the Soviet Union, many teachers had to take market jobs to support their families and survive in the hard times of the 90s. First, after a relative stabilization of teacher pay in the 2000s, many teachers returned to their former work in schools.
Close family relationships in the community include multifaceted and complex kinships common to any ordinary small family. The teachers at school also have Kazakh moral values in mind to raise children the Kazakh way.
Conclusions and Implications
Village teachers are responsible for self-study and self-actualization in the current situation to foster a successful and happy citizen of the nation. The researcher being an instrument of data collection is also responsible for the reliability and validity of the results. This study aimed to visit one of the remote villages of the Shymkent region and, using critical ethnography, investigate the ways students, teachers and community members coped with the challenges created by the reforms.
This study revealed the deteriorating living conditions in the village and the disappointing conditions in the village school. The resilience, enthusiasm and cooperation of the community based on the tradition of the target rural village was revealed during the course of the study. Firmin (Eds.), Ethnographic and Qualitative Research in Education: Proceedings of the Seventeenth Annual Conference (pp. 7-15).
Law and Custom in the Steppe: The Kazakhs of the Middle Horde and Russian Richmond, UK: Routledge Curson. The Russians in Central Asia: their occupation of the Kyrgyz steppe and the line of the Syr-Daria: their political relations with Khiva, Bokhara and Kokan: also descriptions of Chinese Turkestan and Dzungaria; by Capt. The video and photos can be downloaded to the researcher's blog and selected photos can be included in the project.
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