Amirlan Erdinal Seydin uly

The relevance of the study is determined by the growing contradiction between the rich pedagogical heritage of the Karakalpak people in the sphere of family upbringing and its insufficient application in contemporary pedagogical theory and practice. In the context of globalisation, digitalisation of everyday life, and the transformation of the family as a social institution, traditional mechanisms of intergenerational transmission of moral values are gradually weakening. The aim of the article is to identify the educational potential of Karakalpak folk traditions in the moral education of children within the family and to substantiate practical ways of applying them in modern conditions. The leading approaches are the ethnopedagogical approach developed by G. N. Volkov and further developed by U. Aleuov in relation to the Karakalpak people, the cultural-historical approach by L. S. Vygotsky, which views a child’s moral development as a process mediated by cultural signs and tools, and the axiological approach, which makes it possible to identify the value‑based core of traditional Karakalpak family pedagogy. The methods employed include theoretical analysis of ethnopedagogical and historical-ethnographic literature, the comparative-historical method, and the method of culturological interpretation of folk-pedagogical texts. Four key components of Karakalpak family pedagogy were identified: lifecycle ritual practices, oral folk art and paremiological genres, labour traditions and the collective mutual-aid practice "hashar", and folk games. It was found that moral education in the traditional Karakalpak family was built on mechanisms of the child's active participation in the cultural life of adults, which ensured the organic assimilation of values such as respect for elders, hard work, honesty, mutual assistance, and responsibility to the community. Four practical directions for adapting folk-pedagogical traditions to modern family upbringing are proposed: revival of hospitality rituals; purposeful use of folk wisdom; organisation of joint labour; and revival of folk games in the family space. The theoretical significance lies in substantiating the pedagogical value of these traditions in the context of contemporary moral education concepts. The practical significance lies in the development of specific recommendations for parents on how to incorporate folk‑pedagogical traditions into everyday family life, which expands the range of pedagogical tools for the moral upbringing of children in the modern family.

The relevance of this study stems from the growing interest in the problem of moral education in the context of modern sociocultural transformations, accompanied by a reassessment of value orientations and a weakening of traditional mechanisms for transmitting spiritual and moral experience. In this context, turning to folk pedagogy as a historically established system of educational concepts accumulating centuries of experience in the development of moral qualities is particularly important. The folk pedagogy of the Karakalpak people represents a unique cultural and pedagogical phenomenon reflecting stable moral norms, social attitudes, and ideals that ensure the harmonious development of the individual and their integration into society. The aim of this article is to analyze the content and structure of the moral ideal of the individual in the folk pedagogy of the Karakalpak people, as well as to identify key moral qualities and the mechanisms for their development in the process of traditional education. The leading approaches to studying this problem are cultural-historical, axiological, and ethnopedagogical ones. These approaches allow us to consider the moral ideal as a result of the historical development of culture and as a system of value orientations regulating individual behavior. The methodological basis of the study is formed by theoretical analysis, interpretation of scientific literature, and a comparative analysis of folklore and ethnopedagogical sources. The study found that the moral ideal of the individual in Karakalpak folk pedagogy represents a holistic system of moral qualities, including respect for elders, hard work, honesty, fairness, collectivism, mutual assistance, and hospitality. These qualities are formed during the socialization process through inclusion in the traditional system of family and community education, as well as through the active use of folklore as a means of transmitting moral experience. Oral instruction, the personal example of elders, participation in work and collective activities, and mechanisms of public approval and condemnation play a special role. The theoretical significance of this study lies in its clarification of the concept of moral ideal in the context of folk pedagogy and its structural components. The practical significance of this work lies in the potential for using the identified educational mechanisms and value orientations in modern educational practices aimed at developing morally mature and socially responsible individuals.