La educación escolar en el norte de Yakutia (Rusia) en el contexto de un enfoque indígena School education in the north of Yakutia (Russia) in the contexto of an indigeno

The relevance of this research is determined by the modernization and regionalization of the education system in the context of the requirements of new Federal State Educational Standards (FSES), and taking into account the specifics of school education in the North of the Republic of Sakha (Yakutia) based on an indigenous approach. The purpose of the study is the variable organization of school education in the North, taking into account the specific traditional way of living and activity of the indigenous peoples of the North. Guiding research approaches are sociocultural, ethnopedagogical, and active in in terms of the local applied character of the study. The authors of present study reveal the features and problems of school education organization, and the ways of its variable implementation according to the requirements of FSES in the specific conditions of the North.Research methods. The guiding method of the study is a pedagogical experiment, an analysis of school education in the North in the context of an indigenous approach, and the implementation of the program “We Are Children of the Land of Olonkho”. The authors prove the necessity to expand social functions of rural schools in the North in terms of socio-pedagogical centers development in the places of compact residence of indigenous peoples.


Introduction
Modernization of education in the North of Yakutia, as a process of refocusing of its development in accordance with modern societal, involves the solution of schools' highpriority socio-economic and ethnocultural problems in compact settlements of indigenous peoples of the North, i.e., preparing future employees and social adaptation of children to real life. In this context, the national and regional aspects of education are considered as an integral part of the Arctic circumpolar civilization (Nikolaeva, Marfusalova, Bugaeva, & Shadrina, 2020). A school-teacher or educator is not only a carrier of national culture, but also a mediator of different cultures (Baisheva et al., 2017).
Therefore, the purpose of the study is to justify the variable organization of school education in the North, taking into account the specific traditional living of indigenous peoples and active industrial development of the Arctic territories, as a factor of their socioeconomic and ethnocultural development according to current requirements (taking into consideration the previous studies - Neustroev et al., 2017Neustroev et al., , 2018aNeustroev et al., , 2018bNeustroev et al., , 2019. The authors of the research introduce the hypothesis that the implementation of the variable organization of school education in the North provides high-quality education and personality formation for indigenous children, as native culture and language bearers, patriots, housekeepers and workers, and Russian citizens in the framework of FSES ideas implementation. It is meant to solve the following tasks:

Literature review
The scientific foundations for ethnopedagogical aspects of educational systems were formed in the late 1960s. It was based on national liberation movements of colonial countries and the processes of the formation of the American nation and the Soviet people in terms of the ethnocultural diversity of the population of these countries (Pankin, 2009;Baklanova, 2015). In the United States, indigenous peoples had the possibility for self-determination in accordance with the Indian Education Act (1972), which established a comprehensive approach to meet the unique needs of the American Indians and Alaska Natives (Vinokurova, 2017). A review and evaluation of culturally-oriented educational programs for American Indians in the USA, conducted by David Beaulieu, revealed a socially meaningful character of learning, regarded as a sociolinguistic and semiotic network of stories and relationships (Beaulieu, 2006). Soenke Biermann from Australia notes that many students, especially vulnerable groups, have a growing rejection of, apathy toward, and exclusion from the education system. Indigenous children are not the only ones struggling with the monoculture education system. Therefore, the researcher suggests revising the existing models of teaching and learning, as well as rethinking of the alternative pedagogy and the underlying epistemology (Biermann, 2008). Margaret Kovach, a Canadian scientist and representative of the First Nations of Canada, developed a transgressive pedagogy, believing that education should serve as a way to create mutually beneficial relations, with all respect and understanding of the peoples' coexistence (Kovach, 2010). Smith points out that these approaches will allow determination of specifics, needs, relevance and significant issues for the indigenous population to assist with self-determination and fostering an understanding of their place in the world. In addition, it will also help to overcome the restrictions of Western generally-accepted epistemology, which serves the interests of European scientific thinking and differs from the traditional indigenous worldview and life attitude (Smith, 2005).
More generally, indigenousness implies recognition of the special significance of the relationship between a small group and locality (Merlan, 2009). The number criterion ("small", "indigenous") is a tool for quantitative measurement of peoples or communities, although it can be associated with their spatial and cultural remoteness, as well as with social marginality (Strathern, 2004). Moreover, each indication of the number of indigenous peoples in particular places, which are recognized in the social discourse as the territories of their traditional habitat, contributes to "strengthening the symbolic power of the borders that these minorities create and reproduce" (Trouillot, 2003). In recent years, indigenous peoples have become a powerful political force, and the category of "indigenous peoples" has become one of the most popular in the social sciences (Chilisa, 2012;Harvey, 2002;Moreton-Robinson, 2009;Ismail, Gopalasamy, Saputra, & Puteh, 2019 Afanasyev, Danilov, Neustroev, Portnyagin, Grigoriev, Semenova, Vinokurova, Zhirkova, Popova, Robbek, and Nikitina are popular in the Republic of Sakha (Yakutia). These authors focused on the ethnopedagogy of the peoples of the North, Siberia and the Far East; the rationalization and ethnopedagogization of the educational process in the national schools of Siberia and the North; the specifics of rural ungraded and nomadic schools in the North and the Arctic; and the peculiarities of the education and upbringing of indigenous children of the North according to the specific traditional way of living.

Theoretical background
Currently, a conceptual position is being developed that in school education in the North, national and regional features of indigenous children's teaching and education are considered as an integral part of the Arctic circumpolar civilization (Vinokurova, Yakovets, 2016). From this perspective, the authors of the present study regard an indigenous approach as the methodological basis for studying the problems of school education in the North  (Marfusalova, 2020). The inside of the indigenous approach is based on the original knowledge of indigenous researchers and on the mentality and ethnocultural identity of the peoples.
It is declared that the indigenous approach to research is characterized by the analysis of cultural bearers of the stories, tales, and narrations, which form the basis for the search for truth (Nikolaeva, 2013). In this regard, the studies of the Sakha people, as unique examples of indigenous cultures, are characterized by the mentality inherited by generations, way of living, thinking, philosophical worldview, worship to the Nature forces, the originality of the language and culture, and the place of original residence of the ancestors. Thus, despite ethnonational differences, the peoples living in the northern circumpolar territories have similar philosophical worldview, mentality of a northern ethnos, beliefs, and traditions. In particular, the indigenous people of Alaska, Canada, American Indians and others have common pagan beliefs and worship to the forces of Nature and Heaven (Vinokurova, 2016(Vinokurova, , 2017.

Methods and Materials
Learning the ethnocultural personality should be based on the material of how people preserve their ethnic cultures in the modern world (Pankin, 2006). This study uses the information about small and nomadic schools of the North of the Republic of Sakha (Yakutia). The authors applied the following methods: the analysis of the Northern schools from contemporary theoretical and pedagogical positions and generalization of practical experience basing on innovative educational ideas; the development of the variable means of educational organizations formation in the north of the Arctic. The comparative historical method made it possible to identify the specific features of small and nomadic schools in the North, namely, their remoteness from the centers, independence, low class filling, and small number of students, different age groups, severe frosts, and lack of teachers of some subjects.
According to the conducted experimental work, the authors introduced the program "We Are Children of the Land of Olonkho." In addition, effective ways and pedagogical support for the formation of value attitude of younger students to ethnic traditions in a multicultural environment were developed. The The indigenous approach is essentially an ecological culture-creative pedagogy. It forms a model of a four-dimensional person, in contrast to a three-dimensional technogenic, in contrast to the "personality-family-society" system, in indigenous pedagogy there is one more link "personality-family-nature-society". The intrinsic value of nature is recognized as a pedagogical factor that organizes the necessary interdependence and coexistence on the planet. The greening of education is becoming a demanded factor in the new conditions, For the other hand, the implementation of the Program has the following purposes: Pedagogical. This means to provide methodological support and develop conditions for the formation of the value attitude of younger students to ethnic traditions; Educational. This means to develop the norms of value attitude as the basis of multicultural communication; Psychological. This means to develop an emotional culture of interpersonal communication in a multicultural environment, i.e., respect, solidarity, and tolerance towards other people. Since we had to solve this problem through pedagogical means, the leading methodological and didactic principle in elementary school was the ethnoculturality of the educational process.
This principle was the basis for the selection of the learning content.
The Program is a system of complementary values, which shows that through the mother language, the individual is aware of and reflects his or her sociocultural origin in the mind in the form of value orientations. They serve for regulation of the perception and attitude to the surrounding reality, starting with the "small motherland", i.e., paternal and The combination of features and problems of the region determine the national regional component as a set of norms and requirements for the structure and the graduates' mandatory minimum content and level of training, having nationally significant traditions of the people living in the region. According to the scientific research on an integrative approach to multicultural educational patterns, the authors introduce the program "We Are Children of the Land of Olonkho", which is Based on an indigenous approach (   word (thought), labor (action, deed, activity), tradition, everyday life, art, religion, communication, and example. Certainly, the unifying principle is native word..." (Volkov, 2002). Therefore, comprehension of the originality of the inner world of any nation should be based on deep penetration into the features of the traditional way of living and the ethnic system of education. In our opinion, the essence of the indigenous approach is ethnopedagogization of school education for children of indigenous peoples of the North (Neustroev et al., 2017).
The authors provide the main character of the film "The North Wind is Warm" as a typical example. The movie was the winner of a media grant from the Russian Geographical everything here has a soul that needs to be respected if you want nature to not reject you.
Every day he works: grazes deer, nomadizes, and hunts. He considers all this a pleasure. In general, he has his own philosophical understanding: "happiness is a state of mind", "Even is primarily a child of nature, a nomad", "everything will be fine if you tune into the beat of  There is a result of the revival of progressive tradition of public education of the indigenous peoples of the North. It should be emphasized that the family for the peoples of the North is of high importance, which is historically based, since they wandered in small groups of the clan community and were usually isolated from large settlements.
Careful, caring relations between all family members contributed to the upbringing of a healthy child, both mentally and physiologically (Shadrina, 2012). Teaching staff understand that in new economic conditions in the places of compact residence of indigenous peoples of the North, it is necessary to introduce practical reindeer husbandry and crafts as the basis for the traditional upbringing of the children as the bearers of native language, culture and way of living. Under such conditions of schooling, the foundations of ethnic self-awareness, knowledge, labor skills and competences are developed from early childhood (Pankin, 2004). Before choosing a life journey, a school graduate realizes that he can already say "I know this," "I can do this".
New generation appears which is ready to continue the traditional way of living and activity of the indigenous peoples of the North. This forms the basis for the development of labor resources, training and consolidation of the necessary personnel, increase in the population of indigenous people in places of compact residence of the peoples of the North.
There is a process of prosperity of the tribal community settlements, the reclamation of vast territories of ancestral habitats according to the programs for the development of the traditional sectors of the Northern economy, i.e., reindeer husbandry, fishing, hunting, and folk crafts, in the context of new economic relations (Neustroev, Savvin, 2009).
The implementation of the state social policy in the sphere of school education in the North is primarily related to the extension of the social function of the rural school as a sociopedagogical complex in the society (Shergina, Neustroev, 2018). This involves the combination of rural resources and finances to create an appropriate additional base of the complex. Thus, it is necessary to buy reindeer, to include the positions of a reindeer herder, a veterinarian, a hunter, and specialists in national ornamental art and folk crafts in the staffing of the school. According to Northern life realities, the basic curriculum of the Russian schools should be revised for reorienting the vector of educational development to a variable solution of the local problems, taking into account the specific life and activity, as well as natural and climatic, national and regional characteristics of the indigenous peoples of the North, Siberia and the Far East (Neustroev, 2009). of upbringing is focused on the study of the native language and on the unique socio-cultural experience acquired by the child himself, which does not in all aspects coincide with the culture groups; and on the priority of the individuality of a particular student, bearer of a particular culture (Garcia, 2002;Grant, 2001). Further, the authors consider the methodological foundations and specific views of the indigenous pedagogy of the North in the context of globalization (Vinokurova, 2015) that the value of nature conservation and people's conservation in the global "We" formula is expressed through the definitions of ecosophy and ecological balance. At the same time, according to U.A. Vinokurova, earlier education served the purpose of unification, maintaining social uniformity (for example, the Soviet common man), then in the context of the global knowledge economy and digital society, the goal of education and upbringing is changing. Now this goal is about identifying, maintaining and developing differences, because it is the differences that provide the basis for innovation and creativity. The leading task of the pedagogical meaning of education is the development of social, emotional and cultural intelligence, the creative principle of the individual.
Thus, in the experimental group, a tendency to an increase in indicators at all stages of work was revealed, but the maximum success of such conditions as the "exit" of the educational process outside the school, socially significant activity of younger students is obvious. Such events as "My neighbors", "Our friendly yard", "How many nationalities live in our yard?", Contests "National costume", "Folk songs and dances" were held. Such events bring together not only children, but also adults. Based on the three levels of formation of value attitudes of younger schoolchildren that we established, we identified the average indicator of the value attitudes of younger schoolchildren (Table 2).  The implementation of the proposed program and cultural integration contribute to the successful formation of the value attitude of primary schoolchildren to ethnocultural folk traditions. Success is ensured by the fact that cultural folk traditions are presented not only in a folklore and entertainment form, but in the form of a prescribed pedagogical system, where an integrative approach is an effective pedagogical condition.

Conclusion
Theoretical justification and practical implementation of promising ethno-regional education systems, models of general educational organizations in the North are becoming relevant under current conditions of social development. It is worth highlighting that the tendency to absolutize ethno-regional specificity and to underestimate its specific features is unacceptable in terms of the future development of the socio-pedagogical functions of school education in the North.