Family education as a process of translation of ideals and values of culture

Pereselkova Zinaida Yuryevna PhD in History Associate Professor, Department of Philosophy, Cultural Studies and Sociology; Orenburg State University 460018, Russia, Orenburg region, Orenburg, ave. Victory, 13 anizz@yandex.ru

Zakirova Tat'yana Valer'evna PhD in Philosophy Zakirova Tatiana Valeryevna - candidate of Philosophical Sciences,senior Lecturer, Department of Philosophy, Cultural Studies and Sociology, Orenburg State University 460018, Russia, Orenburg region, Orenburg, ave. Victory, 13 tanja1568@yandex.ru

The state is interested in preserving and broadcasting traditional values for our country, since they act as a stabilizing factor for all state institutions. The National Security Strategy of the Russian Federation, approved by the decree of the President of the Russian Federation dated 02.07.2021, proposes the protection of traditional Russian spiritual and moral values, culture and historical memory by strengthening the institution of the family, preserving traditional family values, continuity of generations of Russians. In the Foundations of the state Policy for the preservation and Strengthening of traditional Russian spiritual and moral values, they include: life, dignity, human rights and freedoms, patriotism and service to the Fatherland, moral ideals with the priority of the spiritual over the material, humanism and charity, collectivism and mutual assistance, a strong family and continuity of generations, unity of the peoples of Russia. Their totality forms the basis for the formation of the all-Russian civic identity and a single cultural space, taking into account the identity of the culture of the multinational people of the Russian Federation. In this regard, the tasks of modern education in the Russian family are actualized, aimed at the formation of spirituality and morality, civic responsibility and love for the Motherland, initiative and the ability to successfully socialize.

The family existed in one form or another in all societies and performed the most important social functions, both for the individual and for the whole society. Having emerged as a unit of society regulating relations between its members, the family eventually turned into a special form of being, being the basis of order and the development of social institutions. The modern family plays a very important role in stabilizing a rapidly changing society, whose cultural component is one of the main factors in consolidating people and society as a whole, which gives stability to the state. The cultural values preserved and transmitted by the family are reflected in the traditions of the organization of everyday life, leisure, in the system of education and socialization of the younger generation. The preservation of the family as a carrier and translator of traditional cultural values is an important task that contributes to the further development of society.

The purpose of the research is to analyze family education as a process of translating the ideals and values of culture.. To achieve it, the following tasks were set and solved: the understanding of the family and its functions in different historical epochs was considered, the sacred and profane ideals of culture and their mutual influence were described, family education was described from the point of view of the translation of cultural ideals, the author's typology of family models of education was created depending on the transmitted cultural values. When writing the work, such general scientific and private scientific research methods as analysis, synthesis, classification, generalization, comparison, historical method, analysis of empirical and sociological data on the studied problem were used. The general methodology of the work was compiled by scientific works of domestic and foreign scientists devoted to the family as a carrier of cultural values.

The scientific novelty of this work lies in the fact that it examines the problem of the continuity of cultural values from the point of view of the modern socio-humanitarian approach, which allows us to prove that it is the cultural values and traditions of the family that form the fundamental basis of the level of culture among the younger generation and form the basis of the general continuity of culture as its objective existence and further development.

The analysis of scientific literature on research issues has shown that the modern family performs not only reproductive functions, but also the functions of preserving and reproducing cultural values, allowing society and the state to maintain stability and develop in the conditions of globalization and active influence on modern man through the imposition of new cultural values. It is impossible to imagine a person outside of culture and family as a form of organization of human relationships. In science, it is emphasized that there is culture as a kind of abstract logical construction and culture as a phenomenon of reality ^[1], while material culture is considered by scientists as a second nature created by man and being the basis of social nature ^{[2, p. 105]}. In the sphere of culture, researchers refer to the traditions and customs of family life, which are specific to each society, and the family is a specific cultural phenomenon.

The problems of the existence of the family and its fulfillment of social functions have been relevant for thinkers since antiquity. The first attempts at socio-philosophical understanding of family practice were made in ancient Greece, later the family became the object of interdisciplinary research. Despite the different approaches and research methodology, modern scientists agree with the thinkers of antiquity that the family is a socio-value phenomenon ^{[3, p. 2]}. The concepts of Antiquity consider the family from the point of view of its relationship with society and the state, as well as its subordination to the latter. At the same time, all relationships within society are considered from the position that society is an overgrown family. During this period, state values were extended by thinkers to the family relations of citizens ^{[4, p. 115]}. Proponents of the theory of natural law pointed out that the family is a natural human right, in which love and morality are of primary importance, as well as the upbringing of children according to generally accepted values. For the formation of a family, the free expression of the will of the future spouses and its authorization by the state is necessary. T. Hobbes believed that the family is a contract between a man and a woman about their life together, which is closest to the modern understanding of marriage as a civil contract. A similar vision of marriage was expressed by D. Hume, who calls a family an agreement concluded on the basis of reciprocity aimed at procreation ^[5]. I. Kant understood marriage as a legal contract aimed at the legal registration of sexual relations, based on the superiority of male abilities over female abilities, and the upbringing of children is aimed at improving society ^[6]. The family, according to the views of G.V.F. Hegel, is "the immediate substantiality of the spirit, has its own self–feeling unity, love, as its definition, so that the mindset within the family consists in having self-consciousness of its individuality in this unity as in itself and for itself essential, in order to manifest itself in it not as a person for itself, and as a member of this unity" ^[7].

The scientific understanding of the family as the most important social institution begins in the second half of the XIX century with the works of I. Bahoven and J. McLennan, F. Le Pleu, L. Morgan, F. Engels, M. Kovalevsky who studied the processes of family formation, primitive forms of family and marriage. French sociologist E. Durkheim, based on the idea of social solidarity, identifies the family as a form of collective life, an association of individuals and proves that the anomie associated with the loss of stable cultural values causes damage to intra-family solidarity. Since the middle of the XX century, the family has been considered as an integral system, taking into account its interrelationships with internal and external systems. Thus, T. Parsons argued that the stability of the family depends both on internal and external socio-cultural factors, hence it does not oppose society, but acts as its "subsystem", which through relations with other subsystems and structures guarantees the stability of society as a whole. P.A. Sorokin understood the family as a "legal union (often lifelong) spouses, on the one hand, the union of parents and children, on the other, the union of relatives and relatives, on the third" ^[8].

Domestic research on family and marriage issues in the mainstream of sociology is undergoing, as well as sociological science in Russia, stages of development and prohibitions. If from the end of the XIX century to the beginning of the XX century, family studies were conducted mainly in line with positivism and evolutionism, in the Soviet period the Marxist view of the evolution of the family and its role in society prevailed. Modern Russian scientists, considering the processes of family transformation, characterize these changes most often in the categories of "crisis" or "modernization", implying a different pole of evaluation. Supporters of the "modernization" model of family transformation pay attention to changes in the forms of family and marriage relations (their diversity), the distribution of social roles within the family, considering them as an irreversible evolutionary process, which has positive results, among others (M.S. Matskovsky, S.I. Golod, T.A. Gurko, A.G. Vishnevsky, etc.). Speaking about the "crisis" of the modern family, the emphasis is placed on the loss and insufficient performance of traditional family functions, primarily reproductive, instability of family and marriage, on family values that are eroded and lead to family problems; changes in general are characterized as deformation of the family lifestyle (A.I. Antonov, V.M. Medkov, V.A. Borisov, A.B. Sinelnikov, etc.) ^{[9, p. 359]}. Thus, it can be noted that the family, despite different approaches to its understanding, has always been assessed as the most important value for an individual, which shaped his worldview, regulated and set the direction of the development of his relationships in society.

In culture, the profane and the sacred in their dialectical unity, despite the great interest in these categories in social knowledge, was the subject of research only in the works of individual authors. Most scientists consider them in isolation from each other, with an unambiguous definition of their position and endowment with unambiguous properties – the sacred is always endowed with a higher meaning and occupies a dominant position, the profane is characterized by lower meanings. However, their unity consists in their interdependence and interdependence ^{[10, p. 12]}. At the same time, the assessment of the sacred and dialectical in culture allows us to track and characterize the changes taking place in culture and public consciousness in modern conditions of globalization and integration of world cultural values into Russian culture. According to D.V. Pivovarov, culture is responsible for the ideals of human society ^[11]. The ideals of culture are divided by him into such components as sacred, concentrated in a solid core, and profane, which make up the protective belt of culture. The profane are secondary to the sacred and stem from them. As a solid core of culture, D.V. Pivovarov considers the sacred text, which is fundamental. The ideals arising from it both set the highest meaning of life for individuals and provide them with a certain degree of freedom to independently "choose the details of the content of the world attitude and worldview" ^{[12, p. 64]}.

In Russia, as I.A. Belyaev notes, historically the Bible was such a core, since most of the population professed Orthodox Christianity, and the protective belt contributed to the stability of the solid core and harmoniously combined with it. After the Revolution of 1917 and the proclamation of atheism, which was more widespread in the cities among the workers, one sacred text was actually replaced by another (the Bible on the Program of the Communist Party), while the protective belt adjusted relatively quickly to the changes that took place in the solid core of culture. For example, a number of holidays celebrated in the USSR had religious roots, i.e. they were an echo of the former solid core of culture. The new ideology expressed in the new "sacred text" formed a stable and viable solid core of Soviet culture.

After the collapse of the USSR, society lost a solid core of culture, since the "sacred text" ceased to be such and lost the ability to direct the life of society in the necessary direction. However, the protective belt of culture made it possible to slow down the process of degradation of the culture of Russian society, but could not save it from the negative impact of actively imposed Western destructive values. Recently, due to the processes of globalization and informatization, the solid core of culture has been undergoing deformation and desacralization. The information flow, acting on the solid core of culture, "blurs" it, as a result of which the latter can no longer act as the center of culture, which entails the "blurring" of the protective belt ^{[13, pp. 740-747.]}.

The protective belt of culture is a set of secondary ideas that are adapted to the interpretations of sacred ideals. Such derived ideals are expressed in various practices and reveal to individuals the meanings of their actions and deeds in everyday life, stimulate their choice. At the same time, the protective belt serves as a restriction, setting the boundaries of permissible behavior and preventing the individual from going beyond them. The noted process of desacralization of basic ideals is continuously aggravated, and the ideals concentrated in the basic core can no longer have a significant impact on the behavior of individuals, the connection between the ideals weakens. In the evolutionary-involutional phase of desacralization of ideals, a mocking and negative attitude towards ideals is gradually formed, and in the bifurcation phase, the perception of sacred ideals by the broad masses of the population changes dramatically and explosively. These phases alternately replace each other in the process of desacralization of cultural ideals ^{[12, p. 65]}.

Desacralization of basic ideals leads to degradation and crisis of culture. In Russian realities, the following groups of key moments of the cultural crisis can be distinguished. Firstly, the socio-cultural discord that arose as a result of the collapse of the country contributed to the differentiation of values of different social groups. Secondly, the loss of one's own identity due to the loss of landmarks contributed to the spread of the nihilistic attitude of the broad masses towards their state. Thirdly, due to the loss of a solid core of culture, society was unable to resist the influence of the values of Western culture that were alien to it earlier ^{[14, p. 75]}. As a result, the younger generations, in the absence of a generally accepted socially approved value system, increase spontaneity in the choice of value orientations and the likelihood of their antisocial orientation.

Currently, there is a desacralization of the family as the guardian of the ideals of culture and the associated institution of childhood. Indicators of this process are the aggravation of depopulation in Russia, associated with a low birth rate in Russian families, an increase in the age of child births, instability of family and marital relations with a high percentage of divorces and an increase in extramarital cohabitation. The traditional structure of the family is changing, there is an increase in the number of incomplete, maternal, extramarital, remarriage families with children from previous relationships, etc. All this produces changes in the nature of marital relations, the relationship between parents and children, models and attitudes to parenting. The actively implemented juvenile agenda in the draft laws actually recognizes the family as the center of violence, and gives the right to external interference in family relationships of third-party organizations and officials. The cultural values of postmodern society broadcast by various media channels, inside social networks and associated with the popularization of same-sex relationships, freedom of choice and gender identity change, hedonistic attitudes to life, when the measure of happiness is momentary joy from possession, form destructive anti-family and anti-marital preferences in children and adolescents, which distorts their perception of family and family values.

The social significance of the family as an institution and a small group lies in the fact that it is in family education that the ideals of the culture of society are translated. The concept of "broadcast" reveals the essence of the continuity of culture. In the family, all signals coming from outside are evaluated, filtered and ranked according to the prevailing value system. A number of domestic researchers, for example, A.A. Chuprina, note the special role of the family in stabilizing and consolidating society, which is rapidly changing under the influence of globalization processes based on the spiritual (cultural) component ^[15]. Rostovskaya T. K. Egorychev A.M., Gulyaev S.B., within the framework of the author's research project, which was started back in 1995 and devoted to the problems of the Russian world, the history of its birth and development, the family is assigned to perform such important functions as the formation of a reasonable and spiritual person, the development and preservation of folk culture, its constant transmission through the education system and socialization ^[16]. The family controls the implementation of cultural values, there is a continuity of culture in the most optimal ways and forms for perception. In this regard, the family is the main custodian and translator of cultural values to the next generations. At the same time, there is also a process of rejection of certain cultural values in the family – all cultural innovations are included in the life of the family by the decision of its members, and not by an act of authority. Through intergenerational interaction, the primary socialization of younger family members takes place, the foundations of standards of behavior approved by the family are laid, a system of individual value orientations is formed. On the basis of an individual's attitude to cultural values, his worldview is formed.

A person gets acquainted with cultural values for the first time thanks to adult members of his family, and at first the perception of the world is based on the cultural values of older generations. However, in the conditions of modern constant and rapid changes in reality, the parental experience of living in new socio-cultural realities is rapidly becoming obsolete, violating the intergenerational translation of cultural norms, values and ideas about life in society. As Romm T.A. writes, "the vagueness and vagueness of the image of the new social world, which are inherent in parents, complicate the formation of an adequate idea of this world in a child" ^{[17, p. 29.]}.

The study conducted by T. V. Logacheva on October 11, 2019 proves the high role and peculiarity of raising children in the family. In addition, the researcher emphasizes that the translation of cultural ideals is carried out more successfully when interacting with educational institutions where children spend not a small part of their time. In her research, T. V. Logacheva conducted a survey among parents and children. Its results showed that only 27% of 20 families have parents reading fairy tales, 26% of families celebrate family holidays and arrange family dinners, 37% of families have traditions of spending time together, visiting cultural places together. But at the same time, as a result of the study, 10% of families noted that they do not have any family traditions ^[18].

    Opinion polls show that modern Russian families are changing the system of parenting methods, gradually moving away from physical, violent influence to a more humane one based on conversations, beliefs and restrictions.  Physical methods of education (slaps, slaps, etc.) are used today by 13% of respondents (less than 1.5 times compared to how they were brought up), and the belt is used by 7% (less than 3 times).  The leading methods of oral influence, in the form of moralizing, instructions (76%), as well as various restrictions (31%) on the use of TV, gadgets and walking. Thus, among modern parents, a stable understanding has been formed about the need to abandon violent methods in favor of oral, to establish emotionally close, trusting relationships with the child, as the most preferred among Russians ^[19]. During the all-Russian sociological survey on the question of what is more important in the issue of raising children to maintain family stability, the majority spoke in favor of willingness to understand children (6.52 points out of 7 possible), attention to children (6.48 points), trust in children (6.43 points), support for children in education (6.31 points), dialogue with them when making decisions (6.15 points) ^[20].The desire of modern parents to build close relationships with their children is confirmed by the amount of time spent together. Thus, 45% of parents of schoolchildren claim that they spend more time with their children than their parents spent with them, and 51% say that their relationship with their children is closer than they had with their parents ^[21].

There is a relationship between the nature of child-parent relations in the family and the personal characteristics and value orientations of the younger generation. The style of upbringing in the family reflects the established system of relationships with the child. In the main array of typologies of family education developed today, methods of influencing the child's personality (disciplinary strategies) are used as classification criteria.  The styles described in various works can be divided into two main types: harmonious (constructive) and disharmonious (destructive) ^[22]. The most well-known typology of styles of family education is the American psychologist Diana Baumrind, who, based on her observations, identified three of their types: authoritative, authoritarian, condescending (liberal). Her colleagues Eleanor Maccoby and John Martin supplemented this typology with another style of raising a child in the family – permissive (indifferent) ^[23].  

The typologies used establish a link between the level of control and custody of the child and the personal characteristics formed in children. It is proved that a high level of control over the behavior of children in the absence of emotional intimacy leads to the formation of a personality with a weak Self, a high level of anxiety, isolation and distrust of others; in the absence of adult control, passivity and lack of self-control in children, impulsivity and aggressiveness in behavior are formed. The best option is recognized as the manifestation of a high level of parental control over the behavior of children in the upbringing of warm, friendly, caring relationships based on trust and cooperation. As a result of such upbringing, children are socially adapted, self-confident, capable of self-control and have high self-esteem. The proposed typologies describe parenting styles that influence the formation of a child's personal qualities, character traits, while the task of the family, considered as a fundamental social institution, is to transfer to the child the basic system of values that form the worldview, life strategies of the younger generation. Values are the basic construction of mentality at the individual and social levels, reflecting the ideas, ideals, beliefs that a person strives for during his life. The family environment should contribute to the formation of higher normative ideas and moral formations among the younger generations, who are aware of their responsibilities regarding the family, society, and the state.  This makes it necessary to distinguish the styles of family education according to the transmitted cultural values that influence the formation of a certain type of value orientations of the child, forming behavioral models in adulthood.

   According to the nature of socio - cultural orientations in the education system , modern Russian families can be divided into:

– family of liberal values: instilled value – individualism, personal freedom, cultural relativism, education of independence, independence in judgments, promotion of autonomy of the child, relations with parents are democratic, built on the practice of partnership, a pragmatic view of the future is formed, it is assumed to achieve personal results of the child in the framework of innovation, changing rules or creating their own;

– the family of traditional values: the instilled value is collectivism, ethnocentrism, love for ethnic culture, historical memory, patriotism, fostering a sense of responsibility to others, relations with parents are paternalistic, on the basis of subordination to elders, orientation towards serving social goals is formed, it is assumed that the child's personal results will be achieved within the existing social norms;

– family of religious values: inculcated value – faith in God, moral purity, ethnocentrism, collectivism, preservation and reproduction of religious practices in everyday actions, translation of cultural values based on religious and cult attitudes, authoritative relationships with parents, built on the principle of paternalism, subordination to elders, orientation to serve God is formed, personal achievement is assumed results of the child within the framework of the chosen religious system and its established norms of behavior;

– family of deviant values: inculcated cultural values are either absent, or they are values of nihilism, freedom from the existing system of norms and rules of behavior, relationships with parents are authoritarian or indeferent, built on the practice of fear, violence or non-participation, indifference, an orientation is formed to deny the established system of social relations, or subordination to it, it is assumed to achieve personal results a child through the use of any means and practices, including those that contradict established social norms, or lack of attitudes to achieve personal results, maximum infantilism.

The family, the bearer of traditional and religious values, most correspond to the spiritual and moral ideals of Russian society and its civic interests stated in the National Security Strategy of Russia. At the same time, the values of initiative, independence in decision-making, translated to a greater extent in the family of liberal values, are most relevant for the modern system of public relations, for the post-industrial type of personality, where the task of updating one's knowledge, multi-vector development and self-actualization, managing one's own resources, readiness for flexible employment, etc. is imposed on a person. The reverse side of unlimited freedom of choice is associated with an increase in a person's sense of loneliness. Striving for success, as the main life goal in the information society, produces a fear of defeat, and in combination with high individualization limits a person's close contacts with others ^{[24, p. 5]}.

A family with deviant values in upbringing is a dysfunctional group that creates barriers for a child to fully socialize and adapt in society. This type can also include an outwardly "prosperous, successful" family. In the case when parents meet the established norm of behavior in society (have a stable job, stable income, no substance abuse, etc.), but at the same time are focused on a rigid authoritarian model of interaction with children based on subordination, parental control and violence, lack of emotional intimacy between all family members, focus on satisfying only the basic needs of the child ("fed, dressed, shod, what else is needed"), the educational potential can also be spoken of as deviant. In the study of Prosekova V.M., Pavlenko Yu.A. conducted among Russian teenagers, it is proved that teenagers who smoke, drink alcohol and psychotropic chemicals are brought up in families with an overly demanding, strict and controlling father and an undemanding mother, in an environment of emotional distancing of both parents, where it is difficult to find emotional support and sympathy, to share something-that is important ^{[25, p. 38]}.

Family models of upbringing are associated with the daily lifestyle of the family, the culture of behavior inherent in the place of residence or the denomination to which the family belongs. The personality assimilates them by observing and repeating older family members and perceives them as a norm and a model, regardless of whether they are positive from the point of view of society or deviant ^{[26, p. 49]}. I.S. Cohn refers to the educational effect that the family has on the individual, its social status, family composition, the level of education of parents and the financial situation, i.e. he speaks about the influence of the "intra-family atmosphere", which has a cumulative educational effect ^{[27, p. 107]}. It is emphasized that the educational impact of the family is even in the case when parents do not fulfill or improperly fulfill their parental responsibilities for the upbringing of children.

In conclusion, we can note the following. The family historically develops within the cultural framework of its place of residence, creating and transmitting values aimed at socialization and education of the younger generation. The family, being the main carrier and guardian of both cultural and moral ideals that are passed down from generation to generation, forms the worldview and values not only of individuals, but also of the whole society. This is due to the fact that it is in the family that the child undergoes primary socialization, is attached to national cultural values. Historically, the family, despite various approaches to its understanding, is an indirect mechanism of interaction of family members with society and the state, forms a child's understanding of social ties and relationships, including him in them. The role of family education in modern society, despite attempts to desacralize the family as a carrier of the ideal of culture, lies in its special status:

– a socio-cultural link that binds individual families into society thanks to common cultural values;

 – grounds for organizing your own life;

– keeper and translator of national cultural values.

The results obtained coincide with the results of researchers who paid attention to the analysis of this problem. Thus, in the study of T. V. Logacheva, it is indicated that families in which attention is paid to traditions, children form knowledge about cultural values that are being formed in society. But unlike the author's research, T. V. Logacheva pointed out that the interaction of parents and teachers with whom school-age children spend a lot of time is important. This judgment confirms that researchers of this problem agree that the family is the main translator of cultural values.

Thus, the family, being the bearer of the ideals of culture, through the system of education performs the function of strengthening and developing society and the state as a whole and ensures the continuity and preservation of the ideals of culture. For sustainable development, especially in the modern conditions of civilizational confrontation with the globalist world order project, the most important task is to preserve and further translate the traditional meanings and values of Russian (Russian) culture in the system of family interactions.

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