Source: 4mother.ru

For half a year I tell my child a fairy tale about the chicken Ryaba for the night, and each time I am tormented by guesses, what is her morality.

Attempts to interpret its meaning are also very broad, from simple statements like “what we have - we don’t keep, if we lose it - we cry”, “we didn’t live richly, and there’s nothing to start” or “old age is not joy: they have less strength left for two, than a mouse” to whole parables, for example, about love: “About 5 years ago, when I was a student, a certain aunt-professor told me that the golden egg is Love, which my grandfather and grandmother did not save. Grandfather beat - drank, walked ..., grandmother beat - walked, did not wash floors and did not wash shirts. A de mouse is such a small muck like gossip or some household trifle. Like, if Love is beaten for a long time and diligently, then in order to finally chop it up, a little thing is enough. Well, a simple testicle is a habit that grandparents got instead of love. Hen Ryaba, respectively, Fate or the Higher Mind. And Ryaba is because it is pockmarked, i.e. black and white, i.e. combines both black and white sides of life "or about the ecological doomsday

Perhaps all these interpretations are not without meaning, but the most plausible interpretation (as it seems to me) is offered by E. Nikolaeva in the book “111 Tales for Child Psychologists” (if you don’t have the strength to read in full, pay attention to at least the last 5 paragraphs):

“Once upon a time there were Grandfather and Baba. And they had a Ryaba Hen. The hen laid an egg. Yes, not simple, but golden. Grandfather beat-beat - did not break. Baba beat-beat - did not break. The mouse ran, waved its tail - the testicle fell and broke. Grandfather cries, Baba cries, and the Hen cackles: “Don't cry, Grandfather, don't cry, Baba. I will lay you another testicle - not golden, but simple.

Ask a parent to tell you this story. It is difficult to find a person who does not know her. You can start by asking if the parent has read the story to the child. If you read it, then let it retell. If there is a hitch in the story, you can help. And when the parent tells the whole story, it is worth asking a few questions.

Grandfather and Baba wanted to break an egg?
If they wanted to, then why did they cry?
Why didn't Grandfather and Baba pawn the shells in a pawnshop if they are gold?
What was in the testicle when it broke?
How often did the parent think about the situation when telling the story to the child?
Why does a parent read this particular fairy tale to a child if it is full of contradictions?
What do we expect from reading this tale?

Moral: often, when communicating with a child, we do not think about what we are really doing, and therefore we offer him something that we ourselves do not know the answer to.

Comment: Most parents will report that they never thought about the content of the story. Those who say that they were always embarrassed by its content will add that they never found an explanation for the strange behavior of Grandfather and Baba. Here it is worth paying attention to the fact that, remaining at a loss, we often do not change our behavior, do not trust the child, for example, after consulting with him about the content of the tale. After all, one could simply ask the child about what Grandfather and Baba are doing, why are they crying?

It is quite possible that the psychologist will hear the parent's counter question about how one can consult with a one and a half year old child to whom the parent read a fairy tale? Then one can simply ask, how often does a parent even ask about a child's opinion? And this in itself can be a separate topic for conversation.

However, if the parent remains confused about the previous one (that is, the psychologist clearly grasped the context of the unconscious), then it is better to develop the "fabulous" direction further, and not rise again to the level of consciousness.

It can be said that the parent just retold this tale word for word, because he remembered it not when he read it to the child, but when his parents read it to him, still a child. We keep the information received at an early age all our lives and perceive it without criticism, because at this age we do not have developed critical thinking. Therefore, when reading a fairy tale as an adult, we continue to relate to it without a shadow of doubt.

But a fairy tale is only a pretext for discussing what a parent does when he or she reads a fairy tale or otherwise interacts with a child. When communicating, the child remembers all the statements of the parents and, just like a fairy tale, treats them uncritically. Therefore, already as an adult, a person sees in the mirror not himself, but the image that he has developed under the influence of the words of people significant to him: “You are such and such or such and such. Nothing will come of you” or “You will grow up, you will work hard and achieve everything you want.” These words and the attitude towards a child under 5 form a scenario that entangles a person with invisible threads and makes adults act not in accordance with the real situation, but in accordance with the ideas about themselves and their destiny that were formed in childhood.

When we read a fairy tale to a child, he reacts not to it, but to our attitude towards it.

A fairy tale told in childhood makes it possible to understand many features of an adult's behavior. In addition, this tale is not everyday, it is not easy to interpret. It differs from others in that it is told to all the children of our culture, because it bears the imprint of this culture.

That version of “Ryaba the Hen”, which the parent will most likely remember, appeared in the 19th century, when the great teacher K. D. Ushinsky for some reason took away the ending from this very ancient fairy tale. And the ending can be found in the three-volume book by A. N. Afanasyev “Russian Folk Tales”. When reading this option, it turns out that after Grandfather and Baba cried, the granddaughters came, found out about the testicle, broke the buckets (they went for water), spilled the water. The mother, having learned about the testicle (and she was kneading the dough), broke the kneader, the father, who at that moment was in the smithy, smashed the smithy, and the priest, passing by, demolished the bell tower. And the peasants, having learned about this event, in different versions of the tale, hanged themselves or drowned themselves.

What kind of event is this, after which there was no stone left unturned?

Most likely, such details will confuse the parent, so it can be continued that K. Jung called the events, actions and heroes participating in them repeated in different parts of the world archetypes - ancient ideas. They are transmitted through fairy tales to people of the same culture. At the moment of extreme stress, a person begins to behave not as characteristic of his personality, but shows behavior common to this people. If we take into account that this fairy tale is not everyday, but carries the features of our culture, then it can be read differently.

Someone gave Grandfather and Baba something that they had never met. An egg as an archetype, which is regularly found both in myths and in fairy tales of all peoples, is a symbol of the birth of something. It is golden, because it does not look like what the Hen was carrying earlier. That is why Grandfather and Baba do not run to the pawnshop to pawn a golden shell, so that later they can buy a mountain of simple eggs. Gold, like the egg itself, is only a symbol here. But the old people are trying to destroy what they have never met before in their lives. But you could wait, put it aside and see who hatches from it. But they do not act like this, but are in a hurry to destroy this new one. And here another archetypal hero appears in the story - the Mouse. We write her name with a capital letter, because this is also not a small rodent, but a symbol. It is not for nothing that in many Russian fairy tales she is a key subject, which solves the problems that have arisen. The mouse as an archetype is God's substitute. And then the one who gave, he takes away what people do not know how to use. And then another archetype appears in the tale.

But it will be better if the psychologist does not simply say what kind of archetype it is, but helps the parent to feel its existence. The psychologist can tell him that he would like to prove the existence of this archetype, and not just report it. After all, it was precisely for its introduction into the unconscious of every child of a given culture that this fairy tale was created, for the sake of it it is passed down from generation to generation.

The psychologist asks the parent to completely trust him for two minutes, close his eyes, listen to his voice and compare what he hears with what is happening at that moment in his soul. If the parent agrees to such an experiment, then the psychologist in a slow, clear voice, befitting suggestion, says: “Imagine that there is Someone about whom you know that any of his words will come true for sure. And now this Someone comes in and says to you: “From now on, nothing new will ever, NEVER happen in your life. Just an eternal repetition of what you have already experienced. Never anything new. The eternal cycle of already accomplished events.

What do you feel? - you ask the parent in a normal voice. Obviously, he will say that either he did not believe you (worst case), or he felt scared, unpleasant, bad (you succeeded). Then you say that right now a person has felt the reality in himself of the most important archetype that all people of the same culture pass on to each other from generation to generation - this is the archetype of the Miracle. We live because we know for sure that if not today, then tomorrow, if not tomorrow, then the day after tomorrow, but a miracle will surely happen to us. Everyone has their own. But for everyone it is extremely attractive.

There is one difference between the Russian archetype of a miracle and a similar archetype of other peoples (and everyone has it, since it is it that allows us to survive when there is simply no hope, when life drives us into a dead end). For many Russian-speakers, this miracle happens for nothing, “for free,” because many of our fairy tales tell how a miracle happens without any effort on our part. And here the psychologist has the opportunity to talk about the fact that a miracle will definitely happen to a child, and to any other person, but not for free, but thanks to joint work. It's a long way to create a miracle, but a very effective one. If it is possible to conduct such a mini-training with the parent, then further cooperation with him is guaranteed.”

What interpretation of this fairy tale is closest to you?

The main meaning of Andersen's fairy tale is that one must steadfastly and patiently endure difficulties and hardships. The unfortunate duckling (which was actually a swan) had to endure whole line severe trials at the very beginning of his life. He was teased and poisoned by rude relatives. His own mother duck turned away from him, afraid public opinion. Then, when he escaped from the poultry yard and made friends with wild geese, these hunters, and the duckling himself, were saved only by a miracle. After this, the unfortunate duckling was picked up by an old woman and brought to her house. But its inhabitants - a cat and a chicken - laughed at the new tenant and unceremoniously taught "mind-mind". The duckling had to leave the old woman's house, he spent the winter in the reeds by the lake, where next spring he met beautiful swans. And the story ended with a happy ending.

The moral of this tale is that life can present many difficult trials, but we must not lose heart and not give up. After all, it was very difficult for the swan duckling, but he endured everything and eventually became happy.

In the same way, a person who does not bow to fate can ultimately triumph in victory.

Because of what the troubles of the duckling began in general

The moral of the tale is also that one should not be afraid to be different from others. The duckling was different in appearance from other ducklings. That is, he was not like everyone else. And so he was teased and poisoned by ducks. Why was he scolded and unceremoniously lectured by a cat and a chicken? Because he wasn't acting right. That is, again was not like everyone else! The duckling had a choice: either accept the fact that one cannot be different from others. appearance, neither behavior, nor habits, or behave in accordance with the principle: “Yes, I am different, but I have the right to be!” And he made this choice, not being afraid that he would incur misunderstanding, scolding and even persecution.

A person should also defend the right to be himself, even if for this it is necessary to go against public opinion.

Some connoisseurs of Andersen's work believe that the author of the fairy tale portrayed himself in the image of the ugly duckling. After all, Andersen also had to endure a lot of ridicule, misunderstanding and unceremonious teachings from the people around him before he became famous writer, and his appearance was very different from the appearance of the "average" Dane. Never give up, fight for your happiness, regardless of all obstacles.

Morozko's tale is a moralizing magical Christmas tale, that is, a fairy tale with trials of heroes and a happy ending - the main character's reward. Children listen to such fairy tales with bated breath. A fair fairy tale will leave a lot of emotions in the soul of every child. Be sure to read the story online and discuss it with your child.

Frost's Tale read

Who is the author of the story

The traditional story about an orphan girl and an evil stepmother exists in many folk and literary tales. Morozko's tale is more attractive to readers in the presentation of Tolstoy, although another version of it can be found in the folklorist Afanasiev.

The poor stepdaughter did not know how to please her stepmother. Kindness and beauty, nimble hands, humility of the girl only irritated the fierce old woman even more. The stepmother cherished and protected her negligent daughter, taking out all the evil on her stepdaughter. She ordered the old man to take his daughter to the forest in the winter cold and leave it there. The old man did not dare to argue. Morozko met his stepdaughter in the forest. For a heart of gold, he gave the girl gold, silver and rich gifts. When the old man brought his daughter home, the woman ordered him to take her daughter to the forest for gifts. But the rude and angry girl angered Morozko. He blew on her, and she stiffened from the cold. You can read the story online on our website.

Analysis of Morozko's fairy tale

The plot of the story is traditional. The positive heroine, the stepdaughter, is opposed to the negative one, the stepmother and half-sister. Heroes are tested. A magical character, Morozko, rewards a kind girl and punishes an evil one. The punishment is cruel, but it shows the mentality of the Russian people: there must be retribution for bullying an orphan. What does Morozko's fairy tale teach? The tale teaches kindness, humility, diligence, condemns greed and envy.

Moral of Morozko's fairy tale

All human actions have consequences, good ones return to him with good, and bad ones are punished. The moral of Morozko's tale is convincing and instructive. Talk to the children about it to help them understand the law of life's boomerang.

Proverbs, sayings and expressions of a fairy tale

• Do not dig a hole for someone else - you yourself will fall into it.
• What you sow, you will reap.

Ekaterina Sapezhinskaya
"Ryaba the Hen": what is the moral of the tale?

1. Everyone knows the tale of Hen Ryaba, but the reader sometimes does not even suspect that she has an author - Ushinsky Konstantin Dmitrievich. He took for the primer only a canvas - an idea from the Russian folk fairy tales. named chicken ryabushek, came up with a unique story with a golden egg and a joyful ending.

Our goal is to try to uncover and understand the layers of content fairy tales« Hen Ryaba» .

3. Vladimir Yakovlevich Propp saw in the composition fairy tales in general and fairy tales about a chicken Ryaba, in particular, is of a comic nature. The scientist spoke of the insignificance of the events at the beginning fairy tales. The insignificance of these events sometimes stands in comic contrast with the monstrous increase in the consequences arising from them and with the final catastrophe (beginning - an egg broke, end - the whole village burns down)».

4. Fairy story« Hen Ryaba» known in East Slavic folklore, in the folklore of Poles, Romanians, Lithuanians and Latvians. In the Romanian and part of the Lithuanian variants, the cause of grief is not related to the egg.

5. Vladimir Toporov (founder "basic myth theories") erected a plot fairy tales to the motif of the World Egg, which the mythological hero splits.

Topor believed that fairy tale« Hen Ryaba» is an extreme degenerate version of the mythological representation.

6. According to Lyudmila Grigorievna Moshchenskaya, in « Hen Ryaba» reflects the deep layer of mythopoetic representations, fairy tale contains a cosmogonic model of the world, divided into the upper, middle and lower worlds. Wherein middle world (Earth) embody grandfather, grandmother and chicken ryaba, lower world (underworld)- a mouse, and the upper world - a golden space egg. The duality of experience, the nature of the central acting characters fairy tales, mice and chickens,allows you to view the story in two ways: positive, creative (breaking an egg is the creation of a starry sky) and negative, destructive.

7. Boris Zakhoder believed that « Hen Ryaba» - This fairy taleabout human happiness: "Happiness is a golden egg - people beat it this way and that, and a mouse ran over, waved its tail ...". This interpretation is supported: "Try tell happiness and the ease of losing it somehow more understandable, more figurative, more holistic ... Everyone understands that story about it».

8. Marina Evgenievna Vigdorchik in the article “Analysis of Russian fairy tales"Ryaba hen"in object relations theory" writes: "A golden egg laid by a hen is a symbol of a child of special significance to his parents. […] This interpretation is consistent with the following part fairy tales, where we are talking about the fact that both the grandfather and the woman beat the egg. They beat - educate, try to bring the egg in line with their ideas, and the bitterness of disappointment comes when at one moment a certain "mouse" achieves what they could not achieve on their own in relation to the egg. Who is this mouse? And her symbolic meaning and her actions (wag tail) indicate that this is a woman (a daughter-in-law, who is perceived by the son's parents as a rival, frivolously behaving. Parents can only find consolation in the rest of their " Hen Ryaba"

Fairy tale in the system of moral education.

It is necessary to lay the foundations of morality, to educate moral values ​​from the very beginning. early age when the character, attitude to the world, surrounding people is formed.

In ethics, there are two main moral categories - good and evil. Compliance with moral requirements is associated with goodness. Violation of moral norms and rules, deviation from them is characterized as evil. Understanding this encourages a person to behave in accordance with the moral requirements of society.

Such moral categories as good and evil, good and bad, it is possible and impossible, it is advisable to form one's own example, as well as with the help of folk tales, including those about animals. These tales will help the teacher to show:

· How friendship helps to defeat the evil "Zimovye"

· How kind and peaceful people win "The Wolf and the Seven Kids"

· That evil is punishable "Cat, rooster and fox" "Zayushkina hut."

Moral values ​​in fairy tales are presented more concretely than in animal tales. Positive heroes, as a rule, are endowed with courage, courage, perseverance in achieving the goal, beauty, captivating directness, honesty and other physical and moral qualities that have the highest value in the eyes of the people. For girls, this is a red girl (clever, needlewoman), and for boys - a good fellow (brave, strong, honest, kind, hardworking, loving motherland). The ideal for the child is a distant prospect, to which he will strive, comparing his deeds and actions with the ideal. The ideal acquired in childhood will largely determine him as a person.

The fairy tale does not give direct instructions to children (such as “Listen to your parents”, “Respect your elders”, “Do not leave home without permission”), but its content always contains a lesson that they gradually perceive, repeatedly returning to the text of the fairy tale.

For example, the fairy tale "Turnip" teaches younger preschoolers to be friendly, hardworking; the fairy tale "Masha and the Bear" warns: you cannot go into the forest alone - you can get into trouble, and if this happens - do not despair, try to find a way out of a difficult situation: the fairy tale "Teremok", "Wintering of animals" teach to be friends. The order to obey parents, elders sounds in the fairy tales "Geese - swans", "Sister Alyonushka and brother Ivanushka", "Snow Maiden". Fear and cowardice are ridiculed in the fairy tale “Fear has big eyes”, cunning - in the fairy tales “The Fox and the Crane”, “The Fox and the Black Grouse”, “The Chanterelle Sister and the Gray Wolf”, etc. Hard work in folk tales is always rewarded (“Havroshechka”, “Moroz Ivanovich”, “The Frog Princess”, wisdom is praised (“A Man and a Bear”, “How a Man Divided Geese”, “The Fox and the Goat”), caring for loved ones is encouraged ( "Bean Seed").

In all fairy tales there is a character who helps the good hero to keep his moral values. Most often this is a wise old man. “The elder always appears at the moment when the hero is in a hopeless and desperate situation, from which only deep reflection or a successful thought can save him. But since, due to internal and external reasons, the hero cannot cope with this on his own, knowledge .... They come in the form of a personified thought, for example, in the form of a shrewd and helpful elder... He helps the hero to go through difficult situation, into which he fell through his own fault, or at least helps him to obtain such information that will be useful to the hero in his wanderings. The elder helps to communicate with animals and birds. He warns of impending dangers and supplies the means necessary to meet them with all weapons ... Often in a fairy tale, an old man asks questions like “Who? Why? Where? Where? In order to evoke self-reflection and mobilize moral forces, and even more often it provides the necessary magical talisman - an unexpected and incredible means to achieve success, which is .... One of the features of the integrity of the individual "

The elder not only helps the positive character to maintain his moral values, but he himself personifies such moral qualities as good will and readiness to help. He also tests the moral qualities of others ("Moroz Ivanovich").

The image of a wise old man in some fairy tales takes on special forms, such as animals. “In fairy tales, we again and again encounter animal helpers. They act like people, they talk human language and reveal insight and knowledge inaccessible to man” (“Ivan Tsarevich and the Gray Wolf”).

There is such a category of fairy tales, in the plot of which the whole chain of formation of moral qualities in a small child is revealed: prohibition - violation - punishment. They are gradually transformed from external, formal into internal qualities (self-control, self-punishment, self-regulation). These are scary tales, or horror stories. They are included in the folklore repertoire of children 5-6 years old (not earlier!). Adults sometimes have a negative view of "horror stories", but they are just as traditional as fairy tales or fairy tales about animals (remember the peasant tales about drowned men, the dead and brownies that children and adults of the 19th century loved to tell so much). In scary tales, the forces of evil freely entered the house when there were no parents (they died, left or fell asleep), i.e. when the integrity of the home world is violated. In this they are very similar to other fairy tales, in which there is almost never a complete family: the granddaughter lives with her grandfather and grandmother, the father with three sons, the girl with her father and stepmother. Therefore, all sorts of troubles happen to them. A complete family gives a sense of security, only in the presence of the mother.

There are no good helpers in horror stories, and there is no mercy if the children do not come to their senses, i.e. responsibility for violation of the prohibition or for the unfulfilled order lies with the child himself.

It follows from this: moral education is possible through all kinds of folk tales, because morality is inherent in their plots from the very beginning.

Type of pedagogical neglect

Pedagogical goals

Fairy tale

Morally - labor

1. The value of labor

2. How does work help? fairy tale characters deal with difficult life situations.

3. The value of collective work.

Teremok

Zhiharka

Masha and the Bear

man and bear

Winged hairy and oily

Princess Frog

Winter hut of animals

Cinderella

Moroz Ivanovich

Seven Simeons - seven workers

Intellectual - pedagogical

1. Wisdom

2. Cunning

3. Resourcefulness

4. Smart

Vasilisa the Wise

Ivan Tsarevich and the Grey Wolf

Princess Frog

The Little Humpbacked Horse

Masha and the Bear

Finist - Clear Falcon

Moral - pedagogical

1. Obedience

2. respect for elders

3. Friendship

4. Responsibility

Swan geese

turnip

Kolobok

Teremok

Wolf and goats.

The relationship between the content of a fairy tale and a small folklore form.

Fairy tale

Small folklore form.

Ryaba hen

It can boil, it can break, or it can turn into a bird

Kolobok

Make new friends, but don't forget the old ones

turnip

The end is the crown

Teremok

Having done bad, do not expect good

Wolf and goats

Fear the wolf in sheep's clothing

Swan geese

Managed to make a mistake, manage and correct

Snow Maiden and Fox

The fox dog is not a friend

cat, rooster and fox

Peacock feathers and chicken brains

Masha and the Bear

Don't sit on the stove, don't wait for kalachi

Zayushkina hut

Although chicken brains, but the spurs are long

Goby - resin barrel

I don't need someone else's, but I won't give my own

Winter hut of animals

A good deed does not burn and does not sink

Zhiharka

Who loves to work, he does not sit idle

Fox and crane

There is no friend, look for, but found, take care

Fear has big eyes

Behind a stupid head and legs bad

By magic

A good deed will return a hundred times

Hare - brag

Know more, speak less

Winged, furry and oily

It always happens when one nods at the other, but does not want to do his job

Frost, sun, wind

Whoever works is not afraid of frost

Little fox sister and gray wolf

On every trickster, quite simplicity

Sivka - cloak

Where friends are valued, there enemies tremble

Sister Alyonushka and brother Ivanushka

Every desire has its own patience

Khavroshechka

When the sun is warm, and when the mother is good

The boy is a sleeper

Small spool but precious

magic ring

All for one, one for all

Ivan Tsarevich and the Grey Wolf

Debt good turn deserves another

Morozko

By work and reward

Princess Frog

Love and loyalty is stronger than death

Snow Maiden

To whom the sun is mother, to whom is the evil stepmother

Seven Simions - seven workers

Do not look for friends in a round dance, but look in the garden

Bubble, straw and bast shoes

A friend in need is a friend indeed

man and bear

What goes around comes around

Tale of a silver saucer and a bulk apple

It's good where we are not