Sinusitis

Kalmyk fairy tales in Russian for children. Japanese folk tales

The springs are flowing, the deer are screaming, the flowers are blooming. The greenery of the meadows is overflowing, the thin-voiced cuckoos are crowing, the wind is swaying the sandalwood trees, which are unable to lift their branches. Hawks and golden eagles scream, bushes intertwine with each other, green grass stands in a ridge.

Blue smoke stretches out, a dove coos, the larch tree becomes beautiful. Nature and people are happy.

Once upon a time, an old man lived on the edge of a khan’s nomadic camps. He had three daughters; the youngest, named Kooku, was distinguished not only by her beauty, but also by her wisdom.

One day the old man decided to drive cattle to the khan's bazaar for sale and asked each daughter to tell frankly what gift to bring her.

One Kalmyk's mother died. The Kalmyk asked Gelyung to send his mother’s soul straight to heaven with his prayers.

He took the Gelyung mandzhik boy and went to the Kalmyk’s wagon. He wanted to earn more; For this purpose, he caught an expensive steppe mouse, gave it to the mandzhik 1 and ordered: when they sing a prayer to the one who expels the soul of the old woman, the mandzhik must release the mouse. Kalmyk will accept a mouse for the soul of an old woman and will pay more, - this is what the cunning Gelyung decided 2.

In ancient times, a farmer had a son. He sold his field, bought three fathoms of linen and went to foreign lands to trade.

On the way, he met a crowd of children who tied a mouse to a string and threw it into the water, and then pulled it out. He began to beg the children to take pity on the mouse and let it go. And the children are insolent in response:

There was a tree in a field, there was a hollow in the tree, in the hollow there was a nest, in the nest there were three chicks, and with them their mother, the Kuklukhai bird.

One day the wolf khan was running through the field, saw Kuklukhai with her children and growled:

There lived an old man and an old woman. They had only one son. They lived in poverty. The old man fell ill and died. There is nothing to wrap the old man in to bury him. It’s a pity for the son to bury his father naked in the ground. He tore the beshmet, wrapped his father’s body, and buried it.

Time has passed. The old mother fell ill and died. He was left an orphan. It’s a pity for a son to bury his mother naked. He took off his shirt, tore it, wrapped his mother’s body in it and buried it.

Many years ago there lived an old widow. She had four children: three sons and a daughter. Sons are good-looking, daughters are even better. You can’t find such a beauty a thousand miles around. Whoever saw this girl at least once remembered her beauty all his life.

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Kalmyk folk tales

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Preface

In the very southeast of our country lie the steppes of Kalmykia. Pastures are visible in the distance. The sun is scorching, a hot wind is blowing and it’s hard to find shade to hide; for many kilometers there is not a single tree. Kalmykia is the most “treeless” territory of our country, a semi-desert. Droughts are common here. The rivers of Kalmykia are small and often dry up in summer. Only in one bottleneck is Kalmykia crossed by the mighty Volga. And on the other side of its land it is washed by the Caspian Sea.

Previously, Kalmyks roamed the steppes all year round, herding sheep, cows, goats and camels. We hunted saigas. Once upon a time there were many of them here. Now it is a rare animal, and in our country it can only be found in Kalmykia, and even then it is difficult to find.

People lived in felt yurts and tents. The tents of honorable people could be recognized from the outside by their white felt. And inside the walls of such tents were often upholstered with silk fabrics, the floors were covered with Persian carpets. Simpler tents were placed around.

Kalmyks usually moved ten to fifteen times a year, going where there was more food for livestock. The entire ulus (village) left at the same time. Camels and oxen carried household utensils. Wives and children rode horses in their best clothes. In Kalmykia, not only men were excellent riders. Along the way they sang and told stories. Listen to these stories too.

Brave Mazan

It was a long time ago. Neither me, the narrator, nor you, readers, nor your fathers were in the world then. Lived in one khoton 1
A village of several kibitkas (covered wagons) roaming together.

Poor Kalmyk. He was weak, often sick, did not live long and died. He left behind his wife and little son.

What should a poor woman do? She and the child went to a kind old man – her husband’s uncle. The blind old man took the newborn boy in his arms and looked at him for a long time, carefully.

– What is the boy’s name? - asks.

“Look, daughter-in-law,” says the old man, “you have given birth to a difficult boy.” When he grows up he will be a hero...

The mother often recalled the old man’s words. But they did not come true. Mazan grew up as an ugly, clumsy boy. His head was big, like a cauldron. The stomach looked like a ball, and the legs were like thin sticks. There was one consolation - Mazan was kind and affectionate.

Everyone felt sorry for the mother that her only son was like this. At night, Mazan’s mother cried more than once: she stroked the sleeping boy, secretly shedding bitter tears.

Only the old man stands his ground. He became decrepit, completely blind. And as he caresses Mazan and runs his withered hand through the boy’s hair, he repeats:

– I couldn’t be mistaken. This is not what your boy will be like. His time has not yet come. Love your son more than life itself, grow him, take care of him.

And so it went year after year. Mazan grew up and became a young man.

One day he went with the horse herders to water the wells. They came to the wells and saw that a caravan had settled down near them to rest: camels, horses, tents, carts... The caravan had come from distant places.

Mazan saw a bow and arrows lying on one of the carts. The boy's eyes sparkled, he approached the cart, examined the bows, touched them, but did not dare take them. One of the travelers noticed this and decided to laugh at the weak, clumsy boy.

“Well,” he says, “you look, but you don’t dare take it?” Choose a bow and shoot.

- Can? – asked Mazan.

- Of course, you can. I allow you to shoot an arrow from any bow.

People gathered around the cart to watch Mazan shoot with a bow. And Mazan, without hesitation, chose the largest bow. Not that a young man, not every adult man, could pull his bowstring.

Mazan took the bow, inserted an arrow, instantly pulled the string so that the ends of the bow met, and shot the arrow. Everyone gasped. Grown men came out and tried that bow, but were unable to pull back the string even an inch.

Mazan asked to sell him the bow he used to shoot. The traveler asked for a high price - a school of horses 2
A stallion, several mares and their foals.

-Are you taking it? - asks.

“I’ll take it,” says Mazan and orders the herd keepers to hand over a school of horses.

The herders ran to Mazan’s father’s uncle, a decrepit old man, complain about the young man, tell how he shot with a bow, and how the traveler now demands to give up a school of horses for the bow.

The old man smiled and said:

- Don't argue. Give me my horses, let Mazan buy himself a strong bow. I wasn't mistaken, that means. I have been waiting for a long time for Mazan to become a strong man and defend his people. I waited.

Soon the fame of Mazan spread throughout all the hotons. Mazan shot from morning to night. His arrows flew hundreds of miles, and he never missed. No shooter could compare with Mazan. He became smart, dexterous, and brave. No one would now recognize in the strong young man Mazan a frail and awkward boy.

Mazan deeply loved his people. He was fair. He defended poor and honest people.

One morning Mazan woke up from a loud noise. I listened - men were screaming, women and children were crying. Mazan jumped up, quickly got dressed and ran out of the wagon. He sees the battery approaching 3
Bogatyr.

Baykhtan-Eretyn. Where that evil batar appears, there is poverty - he will steal all the cattle. There was no one stronger than Baykhtan-Eretyn in the world.

Mazan realized that he couldn’t defeat the batar by force, he had to act with intelligence and courage. He became calm and waited.

Baykhtan-Eretyn arrived, dispersed the people, drove past Mazan, and laughed at him. Baykhtan-Eretyn took all the livestock, down to the last goat, with him.

People began to cry and ask Mazan to help them. Mazan went into the tent and took a bow and arrows. Among the arrows he had a favorite. The tip of this arrow was smeared with poison. When the arrow flew, it sang a wonderful song.

Mazan set off in the footsteps of Baykhtan-Eretyn. Mazan knew that that batar could not be killed with a sword or an arrow. Baykhtan-Eretyn had only one vulnerable place. To kill him, you had to pierce his throat. But no one managed to do this. Baykhtan-Eretyn wore a high steel collar and always lowered his head.

Mazan wandered for a long time until he found Baykhtan-Eretyn. The heroes met.

When Baykhtan-Eretyn saw Mazan, he took out a sharp sword, whipped his horse, and galloped towards Mazan. A black horse rushes faster than the wind, Baykhtan-Eretyn’s helmet and chain mail glisten in the sun. He's about to blow off Mazan's head.

Mazan did not flinch, did not move from his place. He calmly took his beloved arrow, raised the bow above his head, and pulled the string, as if he wanted to shoot the arrow upward. He himself doesn’t take his eyes off Baykhtan-Eretyn.

Baykhtan-Eretyn was surprised. He had never seen heroes behave like this before. “What is this,” he thinks, “after all, I’m jumping at him with a sword, and he’s going to shoot an arrow into the sky. What a stupid Kalmyk hero! I wonder where he’s aiming?”

Curious. Baykhtan-Eretyn could not restrain himself and raised his head up, and Mazan immediately shot an arrow into his neck.

Mazan shot quickly and accurately. Before Baykhtan-Eretyn had time to bow his head, that wide and sharp arrow hit the top of his collar, and Baykhtan-Eretyn’s head rolled off his shoulders. But Baykhtan-Eretyn was strong and powerful, and without a head he continued to ride his horse. When he caught up with Mazan, at full gallop he slashed with his sword and almost cut Mazan in half.

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KALMYKS(self-name - Khalmg) are a people living in Russia, the indigenous population of Kalmykia. The number of Kalmyks in Russia is 174 thousand people, of which 156 thousand live in Kalmykia. They speak Kalmyk, which belongs to the Mongolian group of the Altai language family. The Kalmyk alphabet was created in the mid-17th century on the old Mongolian graphic basis. In 1925, a new alphabet based on the Cyrillic alphabet was adopted, in 1930 it was replaced by a Latinized one, and since 1938 the Cyrillic alphabet has been used again. Kalmyk believers are Lamaists, but there are also Orthodox Christians.

KALMYKIA(Republic of Kalmykia - Khalmg Tangch) is located in the Russian Federation. Area 76.1 thousand km2. Population 314.3 thousand people (2001), of which about 50% are Kalmyks, about 40% are Russians. Capital - city Elista.

In the 13-14 centuries, the ancestors of the Kalmyks were part of the Mongol state. Since the end of the 14th century, part of the Western Mongolian tribes - Oirats- emerged as an independent political force called “Derven Ord”. The state they created was a union of entities with a complex ethnic composition. The self-name of the Kalmyks is "halmg"- Turkic term meaning “remnant”; this meant part of the Oirats who did not convert to Islam. At the end of the 16th - first third of the 17th century, the Oirats moved from Western Mongolia to Russia, to the Lower Volga region and the Caspian region. In the process of migration and settlement of new lands, the Kalmyk people were formed, the main core of which were the Oirats. In Russian written sources, the ethnonym “Kalmyk” appeared at the end of the 16th century; from the end of the 18th century, the Kalmyks themselves began to use it.

Since 1667, a relatively autonomous Kalmyk Khanate existed within Russia. It was liquidated in 1771, when some of the Kalmyks, dissatisfied with the policies of the Russian government and interference in the affairs of the Khanate, left for their historical homeland. A group of influential noyons led by the governor Ubashi led their subjects (two-thirds living in Russia) back to Dzungaria (Central Asia). Less than half of the departed Kalmyks survived. Nowadays, almost 150 thousand of their descendants live in the Xinjiang Uyghur Autonomous Region of China. The part of the Kalmyk uluses that remained in Russia soon lost the status of a khanate. Russian and Ukrainian peasants from land-poor provinces began to move here. At the end of the 18th century, a gradual process of abandoning the nomadic lifestyle of the Kalmyks began.

The basis of the economy of most Kalmyks was nomadic and semi-nomadic cattle breeding. Cattle were kept on pasture all year round; only in the 19th century did they begin to store food for the winter. Separate groups of Kalmyks were engaged in fishing. Since the 1830s, Kalmyks in Ergeni began to engage in arable farming. Hunting was of no small importance, mainly saigas, as well as wolves and foxes. The Kalmyks developed crafts, including leather processing, felting, wood carving, leather stamping, chasing and metal engraving, and embroidery.

Until the beginning of the 20th century, traditional Kalmyk settlements (khotons) had a family-related character. They were characterized by a circle-shaped layout of portable dwellings; cattle were driven into the center, and public gatherings were held there. In the 19th century, stationary settlements with a linear layout appeared. The main dwelling of nomadic Kalmyks was a Mongolian-type yurt.

Kalmyk men wore white shirts with long sewn-in sleeves and a round neckline, and blue or striped pants. On top they wore a beshmet sewn at the waist and another pair of trousers, usually cloth. The beshmet was belted with a leather belt, richly ornamented with silver plaques; it was an indicator of the owner’s wealth; a knife in a sheath was hung from the belt on the left side. The men's headdress was a fur hat like a papakha or a sheepskin cap with earflaps. Women's clothing was more varied. The white long shirt had an open collar and a slit in the front down to the waist. Women's pants were usually blue. The biiz (long dress) was made of chintz or woolen fabric, and was tied at the waist with a belt with metal overlays. Women also wore birz - a wide dress without a belt. Women's shoes were leather boots. Women's jewelry was numerous - earrings, hairpins, hairpins made of gold, silver, bone, precious and semi-precious stones; men wore an earring in their left ear, a ring and an amulet bracelet.

The traditional food of Kalmyks was meat and milk. Meat dishes were prepared from lamb and beef; other types of meat were rarely used. Fish dishes have become widespread in coastal areas. The daily drink of the Kalmyks was dzhomba- tea with milk, butter, salt, nutmeg and bay leaf. Among flour products, Kalmyks preferred flatbreads in lamb fat. Alcoholic drink of the Kalmyks - erk(milk vodka).

The traditional Kalmyk society had a developed social structure. It consisted of noyons and zaisangs - hereditary nobility, Buddhist clergy - gelungs and lamas. Tribal relations were preserved, and patronymic associations, which occupied separate settlements and consisted of small families, played a significant role in social relations. The marriage was concluded by agreement between the parents of the young couple; the consent of the boy and girl was usually not asked. The girl was married off outside her khoton. There was no kalym, but the values that the groom's family transferred to the bride's family could be significant. In the Kalmyk religion, along with Lamaism, traditional beliefs and ideas were common - shamanism, the cult of fire and hearth. These ideas were reflected in calendar holidays. In February, the holiday of the beginning of spring was celebrated - Tsagan Sar. Folklore, especially the heroic epic, played an important role in the spiritual culture of the Kalmyks. "Dzhangar", containing several tens of thousands of verses and performed Dzhangarchi storytellers.

After the October Revolution of 1917, Kalmyks received autonomy. On November 4, 1920, the Kalmyk Autonomous Region was formed. Until 1927, its center was Astrakhan. On October 20, 1935, the region was transformed into the Kalmyk Autonomous Soviet Socialist Republic. During the Civil War, some Kalmyks who fought on the side of the White Army left Russia along with refugees and formed diasporas that still exist in Yugoslavia, Germany, France, the USA and other countries.

In 1929-1940, Kalmyks switched to a sedentary lifestyle, and modern cities and towns arose in Kalmykia. With the transition to settled life, pig breeding began to be practiced.

The concept of Kalmyk fairy tales

Classification of fairy tales

Analysis of the prerequisites for mastering the native language

Methodology for working with a fairy tale

The use of Kalmyk fairy tales in educational work with preschool children.

Kalmyk fairy tale in working with parents

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Kalmyk folk tales in the development of speech and teaching the native language of preschool children

Management (goals and objectives)

Chapter 1

The concept of Kalmyk fairy tales

Classification of fairy tales

Analysis of the prerequisites for mastering the native language

Methodology for working with a fairy tale

Chapter 2

Kalmyk fairy tale in working with parents

Conclusion

Literature

INTRODUCTION

You ask how a fairy tale is born,

Where does it begin, in which regions? ..

Well, shut up!.. Close your eyes for a moment

And the clouds their shape, their color -

Imagine clearly in your mind,

Bring closer to your restless dream...

Now open your eyes! And surprised

You will see your dream in front of you.

D. N. Kugultinov.

Advanced teachers of the past and modern researchers expressed their high opinion about the educational and educational significance of folk tales. We finally began to understand that television and computer cartoons with their poisonous color and senseless actions do not give our children proper development. A fairy tale with all its diversity is a source of a child’s personal development.

Getting acquainted with the research of E.M. Vereshchagin, V.G. Kostomarov, G.V. Rogova, the important role of fairy tales in the transmission of cultural heritage is highlighted.

The living and natural language of a fairy tale corresponds to the goals of developing the linguistic and speech competence of preschoolers. Fairytale vocabulary evokes vivid and imaginative ideas in children, promotes understanding of fairy tales, memorization of words and expressions, and provides rich material for the development of oral speech in preschoolers.

The Kalmyk fairy tale, as one of the genres of folklore, helps preschoolers familiarize themselves with the history of the Kalmyk people.

Fairy-tale images help to activate the function of the imagination (recreating and creative). Imagination is closely connected with emotions and all mental functions: perception, attention, memory, speech, thinking; a folk tale cultivates the moral qualities of a little patriot, thereby influencing the development of the personality as a whole.

Target – To summarize the experience of using Kalmyk folk tales in educational work with preschool children, ensuring the development of the child’s personality, his moral qualities and creative abilities.

Take a fairy tale as a basis as a means of teaching the Kalmyk language and mastering oral communication.

The main objectives of teaching preschoolers the Kalmyk language in the process of using Kalmyk fairy tales:

Communication: formation of speech skills (lexical, grammatical pronunciation), speech culture, speech skills (listening, speaking).

Developmental: (child’s mental functions of attention, memory, thinking, imagination), phonemic hearing, ability to imitate.

Educational: fostering tolerance, mutual understanding, respectful attitude towards people, a sense of camaraderie, humanism, and self-esteem.

Chapter 1

The concept of Kalmyk fairy tales

1 “Kalmyk folk tales are one of the brightest and highly artistic manifestations of the spiritual culture of the people, created over many centuries by talented representatives of the people” Cand. Philol. Sci. . T. G. Basangova

2 “The Kalmyk fairy tale is the mentality, psychology and wisdom of the East, Buddhist teachings, the history of life and everyday life of a nomadic civilization that left a noticeable mark on the Earth.” Professor Doctor of Pedagogical Sciences O. D. Mukaeva.

3 “The Kalmyk fairy tale is an amazing pedagogical masterpiece, striking in its wisdom” Academician of the Russian Academy of Education G.N. Volkov.

4 “Kalmyk fairy tales are a truly inexhaustible source of folk wisdom. Kalmyk fairy tales are complete works of art that use centuries-old techniques and ways of depicting working life and perception of nature. U.E. Erdniev.

5 “Kalmyk fairy tales are a precious heritage left to us by distant ancestors, fairy tales pass from hand to hand, go from heart to heart, helping us to become kind and brave, reliable and selfless, teach us to love our Motherland, our land, from them you learn about the originality of the people’s character and way of life , clothes and customs of the Kalmyks, get acquainted with the amazing nature” President of the Republic of Kalmykia K. N. Ilyumzhinov.

Thus, the Kalmyk fairy tale is an amplifier of the educational value of pedagogical means.

Classification of Kalmyk fairy tales

The world of Kalmyk fairy tales is diverse and moving.

Magical or fantastic

Household (novelistic)

Satirical

Bogatyrskie

Allegorical tales of animals

How Kalmyk fairy tales came to us

In the past, Kalmyks were a nomadic people. Household worries filled the Kalmyk’s entire time. But there were also happy moments of relaxation that they spent listening to fairy tales. They were told everywhere by people of all ages, from young to old, men, women, children. They were passed down by word of mouth from generation to generation.

Kalmyk fairy tales as a genre were discovered and, to some extent, described, thanks to the scientific aspirations of Russian and German scientists. The first publications of Kalmyk fairy tales are associated with the name of B. Bergman, G. Ramstedt, Finnish scientist, professor V. L. Kotvich, and his student, the pride of the nation, the first Kalmyk scientist Nomto Ochirov.

“Although the Kalmyks have a lot of fairy tales, they were not published only because they were not given any significance. It is extremely difficult for a Russian person to collect and write down Kalmyk tales. And only because I sincerely and with all my heart love the Kalmyk people, I, sparing no effort, took up the study of the Kalmyk language and collected Kalmyk folk tales so that all people inhabiting the globe would know about these tales.” Don Cossack , Kalmyk scholar I. I. Popov. Many fairy tale stories were translated by I. I. Popov into Russian.

Kalmyks, despite their complex history, have preserved their national cultural tradition.

Methods of working with Kalmyk fairy tales

The psychological nature of the fairy tale is such that it allows you to create a unique developmental environment in the classroom, which introduces the child to the world of national culture and creates motivation to learn their native language.

There are various methods of working with a fairy tale; I use unconventional methods in my work. These are developmental teaching methods that contribute to the development of the creative qualities of the personality of preschoolers. The essence of these methods is that children are not given ready-made information, but on the contrary, the child is placed in a situation in which he solves a problem, task and makes a discovery for himself.

1. Method of problem situations - develops in children the ability to imagine a situation and find means to resolve it (for example: What would happen if... a camel was the first? (fairy tale “How animals got into the name of the Kalmyk calendar”) And what would happen if... would a mosquito not meet a swallow? (fairy tale “Why does a mosquito squeak so pitifully”)

2. Modeling method - teaches children to use various kinds of conditional substitutes (models) to act out fairy tales (these can be geometric shapes, stripes of various colors and sizes).

3. Method of resolving contradictions - teaches children to identify contradictory properties of phenomena, objects, etc. and resolve these contradictions (for example: what is good about the fact that it rained? What is bad about the fact that it rained)

4. The brainstorming method helps to relieve psychological inertia in children and get the maximum number of ideas in a minimum time. (for example: how to drive away a monster without jumping into a well in the fairy tale “The Brave Lion”) All children’s answers are accepted, the answers are not criticized, and at the end the most original and practical one is analyzed.

5. Using the empathy method, children learn to convey emotions through entering into the image of a hero or character. This is a theatrical activity.

Chapter 2

The use of Kalmyk fairy tales in educational work with preschool children.

I selected the text material of the fairy tale according to the following principles:

Connections - the text must be coherent and consistent “Galun boln togrun” (fairy tale “The Crane and the Goose”).

Visual: contain illustrations that correspond to the content of the fairy tale, “Er taka baavukha khoir” (fairy tale “The Rooster and the Bat”).

Accessibility - to be accessible from the point of view of the psychological development of a preschooler “Zalkhu kovyun” (fairy tale “Lazy Boy”), “Ukhata Tsagan” (fairy tale “Clever Tsagan”)

Gradual lexical filling - among familiar words there should be several unfamiliar ones, the meaning of which can be guessed in the context of already familiar material. “Shalokhch” (Turnip but not a Russian famous fairy tale).

While processing the texts of Kalmyk fairy tales, I adapted the content of the texts, changing the title, shortening the content. For example: Kalmyk fairy tales “Why the rooster and the bat cannot be friends” (Rooster and the Bat), “How the dog was looking for a friend” (Man and Dog), “Why the mosquito sings plaintively” (Mosquito and the Swallow), “How the mouse got caught” in the name of the year of the Kalmyk calendar" (Mouse and Camel),

The thematic criterion allowed us to select tales about animals and everyday tales. Taking into account the language criterion, fairy tale texts were selected that are distinguished by their modernity and accessibility of language,

Emotional coloring of vocabulary,

Fine and expressive means

Closeness to the colloquial norms of the modern Kalmyk language

The developmental criterion allowed us to select fairy tales and integrate learning

The native language with other types of children's activities to enrich and activate vocabulary, the formation of speech skills and abilities of children.

The main methodological techniques that ensure the effectiveness of working with Kalmyk fairy tales are:

With storytelling,

Modeling,

Dramatization,

Game exercises.

As the main means of teaching the Kalmyk language, I used the manuals I made when I started working in the national group, and the teaching aids “Gerin boln zerlg angud” (domestic and wild animals), “Shovud” (birds), and pictograms of fairy tales.

The use of pictographic images allows children to better understand the sequence of actions of fairy tale characters and the course of fairy tale events;

Develops logic, thinking, the ability to operate with symbols and signs;

Enriches vocabulary, activates speech; affects all senses.

The child, together with the teacher, first selects the number of pictures that correspond to the content of the fairy tale, then uses a pictogram to depict them. For example, “Crane and Goose.”

Mastery of the Kalmyk language by preschoolers is carried out in the educational process in frontal classes, and in individual work with children.

The forms of training organization are:

Games - travel;

Classes on fairy-tale plots with storytelling techniques, co-storytelling, modeling, dramatization;

Verbal and didactic games, game exercises for mastering language material;

Theatrical - play (dramatization, theatricalization of fairy tales);

Visual activities of preschoolers (drawing, modeling, appliqué) based on the content of Kalmyk fairy tales.

First of all, fairy tales do not repeat themselves from year to year, but become more complex. Folklore material is studied in a certain sequence, taking into account the abilities previously acquired and accessible to the preschooler.

For example, the character of the Kalmyk fairy tale “Kok galzn khutta Keede ovgn” (Grandfather Keedya on a red-haired bald head) Keedya in the younger group is a grandfather-storyteller, he tells them fairy tales, plays fairy tales that are suitable for their age; “Arat, chon khoir” (the fox and the wolf), “Er taka boln togstn”, etc. In the middle group, Keede himself is a character in the fairy tales “Kede and the Shoulder of Lamb”, “Kede’s Tricks”. In the older group, Keede surprises the kids with his ingenuity and resourcefulness; they want to know the ending of the fairy tale, and then I ask a question, interrupting the reading, “What do you think Keede will do?” and based on invented stories, it is determined whether preschoolers have developed speech skills and imitation of the image of a fairy-tale hero.

Using Kalmyk fairy tales in working with parents.

It should be noted the special role of parents in working with fairy tales, explaining the importance of Kalmyk fairy tales in the development and teaching of children Kalmyk colloquial speech. Development of the child’s personality and his creative, emotional sphere of feelings.

Types of work with parents:

Thematic parent meeting in the Kalmyk language “Tuugas ukha avdg, tuulas merg avdg” (“From history, lessons are learned from fairy tales, wisdom is gained”) in Kalmyk language.

Open days.

Preparation of costumes and attributes for the performances “Shalokhch” (Turnip), “Zalkhu kovun” (Lazy Boy).

Creative homework for parents and children, come up with and draw “talvrtya tuuls” riddles, “Our book of fairy tales.”

Design of the exhibition “We are drawing a fairy tale”, “Tales of Grandfather Keede”.

Conclusion

Thus, I confirm that the process of developing oral speech in the Kalmyk language of preschool children will be more effective if the fairy tale is the most important component of the content and the main unit of teaching the Kalmyk language and is carried out on the basis of teaching technologies that involve the use of storytelling and modeling techniques. dramatization and play exercises

Literature

1 Basangova. T. G – Sandalwood casket Elista -2002.

2 Bichkdudin sadt khalmg kel daslgna kotlvr. E – 2010.

3 Vereshchagin. E. M - Psychological and methodological characteristics of bilingualism M-1969.

4 Wolves. G.N. – Pedagogy of national salvation E -2003.

5 Preschool education Fairy tale tasks in TRIZ classes - 1994 No. 1, 1995 No. 10.

6 Emelianenko. V.G., Ayushova.Ts. N – About the Native Land E – 2000.

7 Winter. I. A. – Psychology of teaching folk languages M-1989.

8 Kugultinov. D. N. Fairy Tales M - 1986.

9 Mukaeva. O.D. –Ethnopedagogy of Kalmyks: history, modernity. E – 2003.

10 Kalmyk folk tales. E - 1997.

11 Kalmyk tales E - 1983.

13 Tuuls - fairy tales E -2014.

14 Erdniev. W. E. Kalmyks. E-1985.

15 Erendjenov. K. B. Golden Spring. E – 1985.

16 Halmg tuuls. E – 1986.

Brave Mazan

It was a long time ago. Neither me, the narrator, nor you, readers, nor your fathers were in the world then. There lived a poor Kalmyk in one khoton. He was weak, often sick, did not live long and died. He left behind his wife and little son.

What should a poor woman do? She and the child went to a kind old man – her husband’s uncle. The blind old man took the newborn boy in his arms and looked at him for a long time, carefully.

– What is the boy’s name? - asks.

“Look, daughter-in-law,” says the old man, “you have given birth to a difficult boy.” When he grows up he will be a hero...

Everyone felt sorry for the mother that her only son was like this. At night, Mazan’s mother cried more than once: she stroked the sleeping boy, secretly shedding bitter tears.

Only the old man stands his ground. He became decrepit, completely blind. And as he caresses Mazan and runs his withered hand through the boy’s hair, he repeats:

– I couldn’t be mistaken. This is not what your boy will be like. His time has not yet come. Love your son more than life itself, grow him, take care of him.

And so it went year after year. Mazan grew up and became a young man.

“Well,” he says, “you look, but you don’t dare take it?” Choose a bow and shoot.

- Can? – asked Mazan.

- Of course, you can. I allow you to shoot an arrow from any bow.

People gathered around the cart to watch Mazan shoot with a bow. And Mazan, without hesitation, chose the largest bow. Not that a young man, not every adult man, could pull his bowstring.

Mazan asked to sell him the bow he used to shoot. The traveler asked for a high price - a school of horses.

-Are you taking it? - asks.

“I’ll take it,” says Mazan and orders the herd keepers to hand over a school of horses.

The old man smiled and said:

Mazan deeply loved his people. He was fair. He defended poor and honest people.

One morning Mazan woke up from a loud noise. I listened - men were screaming, women and children were crying. Mazan jumped up, quickly got dressed and ran out of the wagon. He sees batar Baykhtan-Eretyn approaching. Where that evil batar appears, there is poverty - he will steal all the cattle. There was no one stronger than Baykhtan-Eretyn in the world.

Mazan realized that he couldn’t defeat the batar by force, he had to act with intelligence and courage. He became calm and waited.

Baykhtan-Eretyn arrived, dispersed the people, drove past Mazan, and laughed at him. Baykhtan-Eretyn took all the livestock, down to the last goat, with him.

Curious. Baykhtan-Eretyn could not restrain himself and raised his head up, and Mazan immediately shot an arrow into his neck.