Кілт сөздер: оралман, репатриант-қазақ, бейімделу, оралушы, оралман
From the first days of the proclamation of state independence, the Republic of Kazakhstan
declared the priority of its migration policy the right of any Kazakh who is outside the historical
homeland to return and settle in the republic. The concept of "oralman" arose and took root,
implying foreigners or stateless persons of Kazakh nationality who permanently resided at the time
of acquiring sovereignty republics outside its borders and arrived in Kazakhstan for the purpose of
permanent residence [1, 343]. Repatriation was of interest to our state in for a variety of reasons:
- firstly, repatriation will help to level the demographic situation, compensate for the
migration losses of previous years;
- secondly, repatriates have extensive experience in adaptation and survival in a foreign
environment and market relations, can to influence the transformation of economic mentality
Kazakhstanis;
- thirdly, repatriates are carriers of knowledge original Kazakh culture and language, which is
essential contribution to the spiritual heritage of the nation. Finally, repatriation is often presented
as an integral part of the national idea.
Returning to their historical homeland, repatriates at first recognize themselves as “different”
and experience the so-called stress of socio-psychological adaptation to traditions, habits, lifestyle
and culture of another country, which is caused, firstly, by ethnocultural differences resulting from
long-term interethnic contacts and ethnocultural interactions of groups Kazakh population living
outside the Republic Kazakhstan. Secondly, there are socio-cultural differences associated with
various formations of the social structure of the Kazakh people in modern Kazakh society and its
local groups outside of it [6, 12-13]. Despite the existing differences, it should be noted that in the
process of adaptation of ethnic repatriates in modern Kazakhstani society, it is not necessary to
master Kazakh traditions and customs, but the socio-cultural environment must be mastered. And,
the most accessible is integration through the comprehension of values, norms in a different socio-
cultural environment and the preservation of their traditional Kazakh cultural traditions, which in
turn are a regulator norms and behavior. In this connection, there is a psychological, cultural
distance between the Russian-speaking local population and ethnic returnees oriented towards
traditional values. The fact of the existence of such a cultural and psychological gap is reinforced by
its imposition, to a large extent, on the objective social differences between the two above-
mentioned groups of the population. This "disruption syndrome" is actually the main obstacle to the
formation of a single civil consciousness of Kazakhstanis [3, 257]. The social behavior of
repatriates is characterized by an orientation towards different norms and values. As noted by G.S.
Abdirayimova, in the system of human conscious activity, values are generalized goals and means
of achieving them, perform a normative function, ensure the integration of society, help individuals
to make a socially approved choice their behavior in vital situations. System values forms the inner
core of culture, organizes needs and interests of individuals and social communities, and determines
their value orientations, which have a reverse impact on the needs and social interests, while acting
as a social motivator for the activity of individuals [4, 302]. Motivation turns out to be a very
important aspect of successful adaptation. In the process of ensuring the adaptation of repatriates in
Kazakhstani society, there are some constraining factors, among which I would like to highlight the
education system. After all, it is the education system that is one of the main adaptation resources
and integration of repatriates into Kazakhstani society.
A school that has accepted repatriate-children should help relieve the "shock of transition" to
a new cultural environment for them, adapt children to the changing conditions of life, education,
and social environment. Children are vulnerable, dependent, they need adult support not only for
physical survival, but also for psychological and social well-being and for successful adaptation in a
new environment. One of the main conditions for the optimal entry of a person into a new social
environment is the process of active adjustment of the individual to the conditions of the changing
environment, i.e. socio-psychological, socio-cultural adaptation. Adaptation as a concept expresses
the nature of the relationship between living organisms and the environment. In terms of
repatriation adaptation is complicated by a huge number of factors such as climatic conditions,
cultural, social, linguistic, ethnic and religious differences, material and everyday problems, etc.
Children of migrants are in especially difficult conditions: a child differs from the environment of
his new location by his culture; he is, in most cases, a native of low-income strata of society,
socially unprotected, does not know or does not know well the language of the school system, as
well as the psychology on which the language is based. The greatest problems in the adaptation of
repatriate-Kazakh children are associated with language and socio-cultural barriers.
They hinder the successful involvement of returnee children in various types of educational,
cultural, leisure and social activities. It is very difficult for repatriate-Kazakh children to
change their thinking, psychological attitudes, and learn new rules of behavior. At the same time,
the modern school is not fully prepared for the arrival of such children and the creation of favorable
conditions for their adaptation. This applies to teachers who have little experience and skills in
working with children of repatriates, school administrations that do not always meet the interests of
newcomers, as well as their peers who treat repatriates with incomprehension or even hostility, as
well as the material component of the educational environment. In the process of integration, the
child risks losing his own language and cultural characteristics of his personality. All these factors
significantly complicate the processes of his training and education, socialization and adaptation.
The most important problem of adaptation education is preservation of their ethnic culture through
the education system, since education is one of the most obvious indicators of the level of people's
culture. Of course, it is not the only thing that broadens the range of cultural perceptions and helps
to overcome prejudice. Sociocultural adaptation is a complex process. Its complexity is explained
by the fact that ethnic culture is an experience of the survival of an ethnic group. These and other
problems are relevant for many regions and represent a new area of pedagogical research. In this
regard, it becomes necessary to introduce a new model of interaction between participants in the
educational process, which will operate during the period of adaptation of child morality. The
adaptation process takes place at three levels: learning - increasing the level of mastery of a second
language (how oral and written), overcoming the lag in mastering the traditional subjects of the
school cycle;
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