Prevention of youth involvement in destructive sects. Prevention of sectarianism among those sentenced to imprisonment Prevention of sectarianism among young people

Over its many-thousand-year history, humanity has passed through the sphere of social legal regulation social relations, namely the regulation of relations between the state and various religious and public organizations (associations, groups) - the path from total control over them, to the establishment of the principle of reasonable (to certain limits) non-interference in the process of their emergence and development, thereby guaranteeing each person compliance rights to freedom of conscience and freedom of religion.

The main stages in the development of state-confessional relations can be considered four periods:

Until the 1st century AD - ideological diversity, with an almost complete merger of secular power with religious institutions, or their active and significant joint impact on all processes occurring in society;

Since the 1st century AD. until the second half of the 19th century - suppression of any dissent that could compete with the dominant religious or secular ideology (most often state, whose status was enshrined in law);

During the 20th century, there was a transition from a mono-ideologized to a poly-ideologized system;

Currently, in most countries of the world there is legislative approval of ideological diversity.

The first two periods are characterized by brutal repression to which representatives of religious and secular organizations were subjected who did not share the prevailing ideas in society, or who openly opposed themselves to society and the state, including representatives of science and art.

In 1951, the British Parliament became the last of the civilized states to repeal the laws against witchcraft passed in past centuries. Thus, the 500-year history of persecution of witches ended, and sectarians of all stripes took advantage of it with impunity for active antisocial and often criminal activities.

As a result, the European Parliament, in its resolutions and decisions, was forced to admit that sects and “sect-like unions” have become an ever-expanding phenomenon, “which various forms ah can be observed all over the world” (p. S. Decision of the European Parliament of February 12, 1996). The Resolution of the European Parliament “On sects in Europe” indicates that sects “violate human rights and commit criminal acts, such as: cruelty to people, sexual harassment, incitement to violence... trafficking in weapons and drugs, illegal medical practice” and others .

In order to strengthen control over the observance of human rights in sects, the Resolution of the European Parliament “On sects in Europe” contains recommendations to member states, including:

1. courts and law enforcement agencies to effectively use existing “national legal acts and instruments” “in order to counter violations of fundamental rights for which sects are responsible”;

2. “strengthen the mutual exchange of information... about the phenomenon of sectarianism”;

3. Member States must check “whether their existing tax, criminal and judicial laws are sufficient to prevent such groups from committing illegal activities”;

4. prevent “the possibility of sects obtaining state registration”;

5. identify and use " best methods to limit unwanted activities of sects.”

The death in France of “16 people, including 3 children, on December 23, 1995...in Vercors” as a result of the activities of one of the sects, forced French legislators to take measures to restrict the freedom “to profess religion or belief...to protect public safety, order, health and morality, as well as the fundamental rights and freedoms of others” - as recommended in the International Covenant on Civil and Political Rights (Article 18), and adopt an anti-sectarian law in 2001.

The French Ministry of Internal Affairs has a special police unit to identify and suppress crimes committed in connection with the activities of sects.

Even in the United States, famous for its tolerance towards any sects (including Satanists), the National Department of Justice has created a department for cult-ritual crimes, and the manual developed by this department, “Control of crimes on cult-ritual grounds: Legislative basis for the investigation, analysis and prevention" is used as a textbook National Association US police inspectors.

In Russia, since the late 80s, the proclaimed ideological diversity has led to a sectarian bacchanalia, in which sects banned in many countries of the world have received state registration and carry out their activities without hindrance. Some researchers have undertaken to argue that the use of the concepts “sect” and “sectarians” is incorrect, although these concepts do not exist in Russian legislation, reflecting their negative meaning. At the same time, publicists who dared to write on the topic of sectarian expansion in Russia began to be directly and unequivocally warned about the negative consequences of a negative review of the activities of sects.

Moreover, such threats are heard against the backdrop of the continuing increase in crimes committed by adherents of sects (especially ritual crimes), the desire of sects to influence the socio-political life and economy of Russia, recruiting new members in government bodies and public organizations, which may lead to the destabilization of public life , aggravation of the situation in the country. This situation requires the earliest clear legal regulation of relations between the state and religious, pseudo-religious and secular sects.

This process began with the Federal Law “On Freedom of Conscience and Religious Associations” (1997), as well as the resolution of the Russian Government, which approved the target program “Formation of attitudes of tolerant consciousness and the prevention of extremism in Russian society (2001-2005).”

However, the problem of legal regulation of the activities of asocial sects remains adequately unresolved. A retrospective analysis of the history of the Russian state’s opposition to sectarianism shows that in Russia, since ancient times, crimes in the religious sphere (in particular, against the church) were considered the most serious, and in almost all cases the perpetrators were sentenced to death (burning): this was already the case under Ivan III, under Ivan the Terrible , and in the era of Peter the Great.

Subsequently, the government also toughly fought against crimes against faith, which encroached not only on the state religion and were expressed in the form of blasphemy, heresy and sacrilege, but also encroached on the rights and health of citizens. When committing a number of crimes against faith and religion in sects, they directly harmed the health of the adherents themselves, as, for example, during the “castration” of the eunuchs in the sect (375 people were convicted and exiled to Siberia for this crime from 1822 to 1833).

In the Code on Criminal and Correctional Punishments of August 15, 1845, Chapter 6 was called “On Secret Societies and Prohibited Gatherings.” In accordance with Article 351, the responsibility of persons for providing a place for meetings of “evil societies” was made an independent norm; the property of secret societies, according to Article 352, was subject to confiscation or destruction.

At the end of the 19th century in Russia, the concept of “ritual crime” emerged in the field of law enforcement theory and practice: in 1844, an official for special assignments of the Ministry of Internal Affairs V.I. Dahl (the author of the “Explanatory Dictionary of the Russian Language”) prepared and published “Investigation of the killing of Christian babies by Jews and the consumption of their blood” (13,224 such facts were registered), in which he noted that “this savage ritual not only does not belong to everyone at all Jews, but even, without any doubt, is known to very few. It exists only in the Hasidim or Hasidim sect."

It should be noted that the trials during which cases of ritual crimes were considered were in most cases of a political nature and ended in acquittals. For example, in 1892-1896, the case of the ritual murder of citizen Matyunin by eleven “votyaks” - Udmurts of the Vyatka province was investigated; as a result, the accused were acquitted after the intervention of “prominent liberal democratic figures and human rights activists.” In 1903, in the case of the murder of teenager Mikhail Rybalchenko, after examining the scene and medical examination of the corpse, the conclusion was made “about the staging of a ritual crime”; it was later revealed that the killer (a relative of the victim) staged a ritual crime “in order to accuse the local Jewish community.”

During the Soviet period, trials also took place, during which cases of ritual crimes were considered: in 1935, a case of ritual murders of about 60 adherents (by drowning in a river, swamp and burning at the stake) in the Zyryanov sect under the leadership of their leader, Khristoforov, was investigated (Zyryanova).

Russia's historical experience in legal counteraction to sectarian extremism and manifestations of crime involving members of sects must be taken into account when developing a system of preventive measures aimed at preventing and suppressing such negative phenomena in modern public life. Currently, many members of the public, aware of the danger posed by the activities of various destructive organizations, directly declare the need to strengthen legal counteraction to the development of sectarian extremism in all its manifestations.

In particular, the Plenipotentiary Representative of the President of the Russian Federation in the Central Federal District G.S. Poltavchenko, speaking at scientific-practical conference“State and Religious Associations” on January 25, 2002, expressed the following opinion: “The activities of a number of new religious movements ... cannot be classified as anything other than extremist ... it is necessary to limit the spread of destructive pseudo-religious organizations .... To counter religious extremism, it is necessary to develop a legislative framework...”

The deputy supported the representative of the executive branch State Duma, Chairman of the Committee on Affairs of Public Associations and Religious Organizations of the State Duma of the Federal Assembly of the Russian Federation V.I. Zorkaltsev: “The country is filled with all sorts of pseudo-religious organizations, occult and mystical groups... the time has come to create a number of additional regulations that would enrich the legislation in this area.”

It seems to us that this system of regulations, counteracting the spread of sects, should establish a clear procedure for their registration based on a preliminary study of their ideology and type of orientation, systematic public and state control over the activities of sects, and the submission of appropriate documentation on sources of funding and the number of adherents. Legal regulation is also required by the activities of sects that use various covers, including in the form of pseudoscientific institutions. Similar institutions have been created and operate in a number of foreign countries. For example, “the Maharishi University arose in the USA, whose activities bear very little resemblance to scientific activities.”

Similar trends are observed in Russia, which undoubtedly worries the scientific community: in 2002 “... academicians E. Alexandrov, V. Ginzburg, E. Kruglyakov sent a letter to the President of Russia V.V. Putin. This letter draws the President’s attention to the dangerous growth of the influence of pseudoscience in the country.” Pseudo-scientific ideas form the basis or are part of the teachings of most modern sects, which causes concern not only among individual representatives of Russian science, but also among the Presidium of the Russian Academy of Sciences, which, by Resolution No. 58-A, adopted the appeal “Don’t pass by!” It says, in part: “Currently in our country, pseudoscience is widely... propagated: astrology, shamanism, occultism, etc... Pseudoscience seeks to penetrate all layers of society... These irrational and fundamentally immoral tendencies undoubtedly pose a serious threat for the normal spiritual development of the nation...”

The Ministry of Health and Medical Industry of the Russian Federation in its information materials directly points out the danger of sects’ activities in society: “Many sects use methods of influencing the human psyche,” the use of large doses of “psychotropic drugs in relation to their members allows ... leaders to achieve irreversible zombification of the personality of adherents, turn them into blind fanatical executors of someone else's will.

Life itself forces us to resolve the issue of strengthening legal prevention of antisocial activities of sects. In this regard, it is necessary to recall the historical experience of Russia, when back in 1876 a special normative act was issued - “Code of Statutes on the Prevention and Suppression of Crimes”, which, in particular, contained chapters aimed at combating indecent, seductive gatherings. The 320 articles of this code contained a system of measures and norms of substantive, procedural, executive law, interaction of law enforcement services with local secular authorities, religious hierarchs, cultural and educational centers, and zemstvo associations of citizens.

Of exceptional importance from this point of view is the Resolution of the Constitutional Court of the Russian Federation of November 23, 1999 No. 16-P “In the case of verifying the constitutionality of paragraphs of the third and fourth paragraph 3 of Article 27 of the Federal Law of September 26, 1997 “On Freedom of Conscience and Religious Associations” "in connection with complaints from the Religious Society of Jehovah's Witnesses in the city of Yaroslavl and the religious association Christian Church of Glorification. This resolution put an end to the debate about the appropriateness and possibility of using the term “sect,” directly stating that it is necessary to “prevent the legalization of sects.” The resolution also emphasizes that “The legislator has the right to establish... certain restrictions affecting constitutional rights, but justified and proportionate to constitutionally significant goals...”

Based on the said Resolution of the Constitutional Court, it is necessary to develop a systematic set of legal provisions regulating the activities of sects - this dangerous phenomenon of modern social life.

First of all, in modern Russian legislation it is necessary to formulate and evaluate such concepts as “sect”, “antisocial ideology”, “antisocial religion”, “ritual crime”, “methods of suppressing the individual and manipulating the individual”, “control and deformation of consciousness” , despite the fact that these concepts are absent in the legislation of most countries of the world. But as rightly called by A.F. Kony: “Let’s not imitate the West in everything and, where possible, let’s go our own, better way.”

The identification of crimes committed in connection with the creation and activities of religious, pseudo-religious, secular sects and the consolidation of the corresponding provisions in the legislative acts of the Russian Federation will perform not only a law enforcement function, but also an informational one, because if you are warned, then you are armed.

The Constitution of the Russian Federation should indicate the special state role of the main religions, primarily the Russian Orthodox Church.

In Concept national security The Russian Federation should directly point out that the development of sectarianism, along with other socially dangerous phenomena, represents a real threat to the national security of our country.

There is already a precedent for introducing such a provision into federal legislation: the Information Security Doctrine of the Russian Federation notes (Article 6, Chapter 2) that: “The greatest danger in the sphere of spiritual life is posed by the following threats to the information security of the Russian Federation: ... the possibility of disrupting social stability, causing harm health and life of citizens as a result of the activities of ... totalitarian religious sects." The same document emphasizes that “The main directions of ensuring information security of the Russian Federation in the sphere of spiritual life are: ... the development of special legal and organizational mechanisms preventing illegal information and psychological influences on the mass consciousness of society...; counteracting the negative influence of foreign religious organizations and missionaries." These provisions, of course, must also be supplemented with an indication of the danger emanating from the actions of pseudo-religious and secular sects, as well as the propaganda of pseudo-religious and secular teachings by various foreign preachers.

Changes and additions are undoubtedly required by the criminal legislation of Russia, which currently does not qualify as a special type of crime - crimes related to cult-ritual actions, and therefore does not provide for liability for their commission or preparation for them - “there is no crime without specifying about that in the law." The application of criminal law by analogy in Russian criminal law is not allowed, which allows sectarians in many cases to cause harm to the physical, mental and spiritual health of citizens with impunity.

In order to improve criminal legislation and prevent the development of socially dangerous forms of sectarianism in Russia, the following additions should be made to certain articles of the Criminal Code of the Russian Federation.

Ritual crimes are a special type of crime, the motive for committing which is the performance of a religious, pseudo-religious or secular cult, a certain rite, a ritual, most often associated with the activities of a religious, pseudo-religious, secular sect, that is, an organization with a secret teaching in which they use methods of control and deformation of consciousness for the purpose of manipulating a person.

In paragraph “e” of Article 63 of the Criminal Code of the Russian Federation, “Circumstances aggravating punishment” should be added after the words “committing a crime” - “by members of a religious, pseudo-religious, secular sect.”

Article 105 of the Criminal Code of the Russian Federation “Murder” can be supplemented with the concept: “ritual murder”.

Ritual murder of a person is an act resulting in death, committed through physical and mental influences during or for the performance of a religious or secular cult, rite, or ritual.

A separate article should provide for liability “for inducement and refusal to provide medical care on religious grounds, as well as receiving medical care in connection with the fulfillment of the requirements of religious or secular teaching, or the performance of cult-ritual actions.” Responsibility for such acts has already been partially provided for by the legislators of the Kabardino-Balkarian Republic: paragraphs 1, 2 of Article 9 of Chapter 3 of the Law of the Kabardino-Balkarian Republic “On the prohibition of extremist religious activities and administrative liability for offenses related to the implementation of religious activities” of June 1, 2001.

From the same law, an article should be borrowed into the Criminal Code of the Russian Federation for “physical or mental coercion, inducing followers of a religious or secular teaching to alienate property belonging to them or their families in favor of a religious or secular organization,” as well as liability for “obstructing the exit from a religious or a secular organization."

In a separate article of the Criminal Code of the Russian Federation, it is advisable to provide for liability for advertising anti-social teachings, in particular, advertising of Satanism, fascism, occultism, black magic and witchcraft.

In order to suppress the socially dangerous activities of sects in society, Article 239 of the Criminal Code of the Russian Federation “Organization of an association that encroaches on the personality and rights of citizens” should directly prohibit “the creation of a religious, pseudo-religious, secular sect, that is, an organization whose secret teaching is opposite to that officially propagated, to members methods of suppression and manipulation of the individual (control and deformation of consciousness) are used” and provide for responsibility “for the creation and leadership of a religious, pseudo-religious, secular sect.”

It is advisable to supplement Article 282 of the Criminal Code of the Russian Federation “Inciting hatred or enmity, as well as humiliation of human dignity”, after the words “Actions aimed at inciting hatred or enmity ...” with the following provision - “propaganda of antisocial secular and religious teachings, ideologies, in particular, fascism, Satanism, occultism and magic."

Hidden from society, the conspiratorial life of sects, the criminal manifestations of sextants require increased attention from the subjects of operational investigative activities. Identification, prevention, suppression and detection of crimes committed by members of these sects should become an important area of ​​​​the official activity of operational apparatus, which should be appropriately reflected in departmental regulations, educational, methodological and other documentation. In preventing and suppressing criminal manifestations on the part of sect members, it is necessary to use the capabilities of the operational apparatus of the special services, including internal affairs agencies and correctional institutions. Preventive work to counter the antisocial activities of sects should include studying the personality of sectarians who are under operational and preventive surveillance, taking measures to separate sect adherents prone to committing crimes, using emerging conflict situations among sectarians, initiating such situations, and undermining the sources of funding at their disposal. these associations.

Intensification of work along this line requires the widespread use of the entire range of operational investigative measures provided for in Art. 6 of the Federal Law “On Operational Investigative Activities”. Here, the implementation of such operational-search measures as operational implementation, which allows “from the inside” to identify the criminal intentions of sectarians and take comprehensive measures to prevent them, becomes especially important. In this category of cases, it is also important to rely on the assistance of citizens to the authorities carrying out operational investigative activities.

Documenting the criminal activities of sectarians is, as practice has shown, extremely difficult. Using the capabilities of an arsenal of operational equipment and information retrieval systems makes it possible to increase the level of use of forces, means and methods of operational intelligence activities in the fight against adherents of sects who commit crimes. The new Criminal Procedure Code of the Russian Federation should be supplemented with norms defining the possibility of using the results of operational investigative activities in criminal proceedings, including in cases of crimes committed by members of sects.

Due to the fact that the environment of convicts (that is, persons with a deviant-destructive, delinquent orientation) is favorable for the promotion of antisocial teachings and the activities of sects, the Criminal Executive Code of the Russian Federation, in particular, Article 14 “Ensuring freedom of conscience and freedom of religion of convicts” It should be added in part 1 after the words “They have the right to profess any” to indicate “social (socially approved)” before the words “religion or not to profess any...”.

It should be especially noted in the legislation that the leaders of religious, pseudo-religious, secular sects, despite the declared official goals, in most cases strive to obtain the maximum material benefit from their activities, while resorting to any means and methods. Many sects try to prove through the courts (and in many cases they prove, such as Scientologists) that their teaching is a new religion, demanding benefits from the state when carrying out their activities. In Russia, the creation of new religions is no longer carried out only by groups and associations, but also by individual citizens (for example, since 1994, a certain doctor Yuri Negribetsky has been reviving the so-called ancient religion “The Matrix, which was professed by people of previous civilizations”).

These facts prove the need to create an “Interdepartmental Expert Council for Conducting State Religious Studies Expertise” instead of the “Expert Council for Conducting State Religious Studies Expertise under the Ministry of Justice of the Russian Federation.” The current council under the Ministry of Justice includes representatives of even non-state institutions, but there is not a single representative of departmental science - the Prosecutor's Office, the Federal Security Service, the Ministry of Internal Affairs and, most surprisingly, the Ministry of Justice itself. The creation of an Interdepartmental Council would allow us to avoid the mistakes that the existing council makes by recognizing the right of sects banned in many countries (in particular, the “Unification Church” in Germany) to legally operate on Russian territory.

Additions are also necessary in the tax legislation, which will make it possible to some extent (which is very important) to deprive religious, pseudo-religious and secular sects of their economic base.

The legal framework is the basis for preventing the emergence and activities of religious, pseudo-religious, and secular sects in society. But prevention itself should be a set of measures aimed at creating conditions in society under which the development of the phenomenon of sectarianism could not proceed unhindered without the control of government bodies and the public.

Society must develop an objective attitude towards adherents of asocial sects as people whose physical, mental and spiritual health has been harmed, and therefore they require increased attention, legal and other assistance. It is impossible to ignore these persons, because communication with them, as well as “communication with the insane,” in some cases leads to the fact that “many people lose their minds or become seriously mentally ill on religious grounds.”

A legislative act is also needed that would prohibit civil servants from membership in non-traditional religious organizations (new religious movements), which are often various kinds of sects. If they participate in the activities of such an organization (sect), the citizen must be deprived of the powers that the state has endowed him with.

Many human rights activists can, in this case, point out the infringement of the right to freedom of conscience and freedom of religion, but it should be taken into account that a citizen endowed with additional rights (such as law enforcement officers, who have, among other things, the right to carry and use firearms and special funds), must also have additional responsibilities, since the health and sometimes the lives of Russian citizens depend on their daily activities.

It is advisable to accept State program scientific study of problems associated with the activities of sects, and, in particular, the study of methods of deprogramming and psychological rehabilitation of persons subjected to mental violence, against whom methods of control and deformation of consciousness were used. This problem is relevant not only due to the danger of the spread of religious, pseudo-religious, secular sects, but also because these methods are used by special services of foreign states in their activities that threaten the national security of Russia.

At the moment, the study of the phenomenon of sectarianism is carried out mainly by representatives of traditional Russian religious denominations, in particular, the Russian Orthodox Church: at the Orthodox St. Tikhon's Theological Institute there is a department of “Sectology”, where very successful research is carried out. But, as practice shows, in Russia, as a secular state, only developments created by secular scientists are used and applied.

The state, represented by its agencies (mainly law enforcement) and public and religious organizations can and should actively cooperate in the prevention of socially dangerous forms of sectarianism.

To effectively work in the field of prevention and investigation of cult-ritual crimes, law enforcement officials need appropriate methodological developments and recommendations.

In higher educational institutions, especially those training personnel for law enforcement agencies, it is advisable to teach at least a special course on the history of the development of sectarianism and the activities of the most dangerous religious, pseudo-religious, and secular sects.

Anti-sectarian committees and rehabilitation centers, created mainly on the initiative of representatives of relatives of adherents of sects and representatives of traditional religious organizations (the Center of St. Irenaeus of Lyons has been operating in Moscow since 1993 under the catechesis department of the Moscow Patriarchate), state bodies should provide maximum assistance and support.

For more successful prevention of sectarianism (and, therefore, crime in general), both in the penal system and throughout society, the following should be implemented:

Making additions and changes to current international legal norms and legislative acts of the Russian Federation; creation of new criminal law norms, development of draft new laws;

Creation of “new bodies that ensure the security of the individual, society and the state” (in particular, a body such as the Interdepartmental Committee or commissions for countering the socially dangerous activities of religious, pseudo-religious, secular sects);

Separation of powers and organization of coordinated actions (as in coordinating the fight against crime) of government bodies and the public (it is very important that “each subject of prevention ... does not replace other bodies, avoids parallelism and duplication”).

The activities of religious, pseudo-religious, secular sects affect mainly the spiritual sphere of both world and Russian society (negatively influencing processes in this area). Prevention of antisocial (criminal) forms of sectarianism is part of the state system for general crime prevention and includes measures to improve not only the economic, social, political, but also the spiritual sphere of society.

In order to combat sectarianism at the international level, Russia could take the initiative to create an “International Center for the Study and Prevention of Socially Dangerous Forms of Sectarianism.” International Center would interact in the areas of:

Exchange of information between relevant organizations on the prevention of religious, pseudo-religious, secular sectarianism;

Conducting a comparative analysis and collecting information on the development of the international sectarian movement, the reasons for its emergence, the connection of this process with the development of organized crime and instability in the socio-economic sphere;

Strengthening scientific and technical cooperation (exchange of scientific developments in the field of deprogramming of adherents of sects; creation of a unified database containing information on the activities of religious, pseudo-religious, secular sects and socio-legal methods of preventing the development of sectarianism, organizing the work of law enforcement agencies in this area);

Providing assistance in training specialists in cult-ritual crimes; creation of Interdepartmental interaction centers on the study and prevention of religious, pseudo-religious, secular sectarianism in each country.

The efforts of states to counter the spread of sectarianism must be joint and planned. This is also relevant because in recent years there has been active cooperation and even unification to one degree or another of religious, pseudo-religious, secular sects with criminal organizations, including terrorist ones, around the world.

The article discusses the experience of the Austrian education system in the field of preventing the involvement of students in sects and cults. The course of preventive lectures for students of secondary educational institutions, topics and principles of constructing classes are analyzed in detail. The material will be useful to domestic teachers - theorists and practitioners.

The active involvement of the population of all countries of the world in the activities of sects and cults has raised many questions for scientists about the phenomenon of sectarianism, its origins, the dynamics of development, the degree of influence on individuals and society. In the 80s of the 20th century, research into the prevention of sectarianism began in Europe and America. Lectures were introduced in secondary schools to prevent students from joining sects and cults. The first educational and methodological developments in this area appeared. In the modern world, courses on sects and cults are taught in thousands of educational institutions at all levels of education. Next, we will consider the most famous course of lectures in Austria, dedicated to the prevention of sectarianism in secondary educational institutions of the country.

The course was developed by the inter-ministerial working group “Protection and Information”, created under the Ministry of Education and Culture of Austria. The course manual, authored by Harald Aigner, is preceded by a foreword by the Austrian Minister of Education and Culture Elisabeth Herer. Madam Minister notes in the preface that the most important task of educational institutions is to conduct lectures aimed at preventing students from falling into destructive societies, regardless of the religious or secular orientation of the latter. Accordingly, the course does not aim to list the names of specific sects and cults that children may encounter. It is assumed that effective prevention of sectarianism is possible without mentioning specific organizations. It is much more important to teach schoolchildren to recognize the main signs characteristic of sects and cults. Show what the sect will say and promise to a young man when meeting him, how it will present itself and the surrounding society to him. This approach allows, on the one hand, to prevent the involvement of students in a significantly larger number of sects and cults than can be mentioned within the boundaries of any, most extensive course. On the other hand, unnecessary problems with religious organizations that are offended by the use of the terms “sect” and “cult” are eliminated. This course is one of many elective courses that are taught at the request of students and teachers in schools in Austria. However, it may also be offered as a separate series of lectures within another course on religion, for example the compulsory subject “Religion” in Austrian schools. Accordingly, the teacher can read the entire course or reduce it at will to several preventive lessons.

Aigner's manual is intended for teachers and is extremely popular. Only in 2003-2004, the State Center for Sectarianism, operating under the Ministry social security, generations and consumer protection in Austria, sent out about 5,000 copies of the manual to targeted requests from Austrian teachers. If necessary, this Center provides other information support to teachers teaching this course (visual aids, books, audio and video products, etc. are offered).

Let us dwell in more detail on the analysis of the manual itself. The book is divided into three parts. The first part offers educational and methodological recommendations for conducting lessons. The entire course is divided into 17 topics. Accordingly, the analysis and discussion of each topic is designed for one lesson. The topic is revealed in a clearly defined sequence. First, students are given information in one thesis sentence - a description of the specific characteristics of the group, or rather its promises and calls to action, which, as a rule, children and young people recruited into the sect face. Then the thesis is clearly revealed in the form a short story, not exceeding 15-20 sentences. Describes in a simple and understandable form for students specific situation that they may encounter. The thesis and story are presented by the teacher in orally. After this, in accordance with the recommendations set out in the manual, the teacher works with the class on this topic. Among the proposed methods of work, the following can be mentioned: individual tasks, independent work on a task common to all; group discussion of the topic; organizing meetings of students with former members of sects and cults; watching films about religious organizations, not only exposing films, but also propaganda products of the sects themselves, followed by discussion; study of existing concepts that consider the phenomenon of sectarianism; presentation of the results of sociological research and psychological experiments in the field of sectarianism. In this case, role-playing games are used with the active participation of students, in which they are asked to take turns playing the roles of a sectarian, a sect leader, a potential victim, a victim of a sect, etc. At the final stage, the teacher, together with the students, must come to the main conclusion, which is formulated in the form of a recommendation or food for thought.

Briefly, in a slightly adapted version, we will retell the theses, goals of working with the class and conclusions of all 17 topics.

Thesis 1. “In the group you will find what you have been looking for and what you have been striving for until now. The group knows what you're really missing."

Target. Teach to recognize cult recruitment strategies.

Conclusion. There are no one hundred percent correct and final decisions and answers to questions about the meaning of life. Life presents us with new and new questions to which we must seek answers.

Thesis 2. “The very first contact with the group will open up completely new horizons for you.”

Target. Help schoolchildren understand that assurances that if they join a group they will be able to solve all the world's problems are nothing more than a method of recruitment into a sect.

Conclusion. The desire of every person to make the world a better place is very valuable. However, there are no universal recipes here, and a person is not able to change the whole world by joining any organization.

Thesis 3. The group’s ideas about the world are very simple and answer all questions without exception.

Target. Explain to schoolchildren what motives lead people to make “simple” decisions.

Conclusion. It's nice when others offer simple solutions our problems. However, there is no one solution to all questions and problems, and it is very dangerous to let others think and decide for you.

Thesis 4. It is difficult to form a clear picture of the group. The group does not provide the opportunity to verify the information offered: “This cannot be explained, you must experience it from your own experience: come with us and you will see everything for yourself.”

Target. It’s incredible to teach people to critically perceive those people who, from the first meeting, create a bewitching experience. good impression. Young people must remember that under the mask of friendliness there may be a desire to use them and manipulate them.

Conclusion. We must always be aware of what exactly we are striving for in this life and what the acceptance of this or that proposal will lead to.

Thesis 5. There is a teacher, leader or guru in the group, and only he owns the fullness of the truth.

Target. Teach to critically perceive everyone who claims to have absolute knowledge.

Conclusion. Truly great people are distinguished by modesty, respect for others, politeness and do not allow the creation of a cult around their personality.

Thesis 6. The teaching of the group seems to be the only correct and true one. Academic science, rational thinking, and reason are presented in an extremely negative light.

Target. Young people must understand that pseudoscientific theories and mysticism, as well as unfounded claims to the absoluteness of solutions, will not help them solve complex life problems.

Conclusion. The world is not black and white, but colorful. One who inspires doubt and distrust is one who condemns and scolds others in order to strengthen his own position.

Thesis 7. Criticism from the outside is perceived by the group as proof of its own rightness.

Target. Help students understand: sects do not tolerate any criticism, either from outside or from within.

Conclusion. Anyone who is afraid of criticism and is unable to criticize himself inevitably falls into addiction. Independence obliges us to constantly critically reconsider both our own positions and the views of those around us.

Thesis 8. The group claims that the world will soon suffer a catastrophe, and only the group members know how to avoid it.

Target. Explain that the sect takes an individual approach to each person, and quite often this approach comes down to intimidation.

Conclusion. Fear-mongering and pressure to “do something with the group before it’s too late” are not a normal way to resolve any problems.

Thesis 9. The members of the group are saved, and the rest of humanity is doomed to destruction.

Target. Students must learn that there are situations in every person's life when he wants to give up everything and run away from the world around him. Sects masterfully exploit this situation.

Conclusion. Beware of those people who proudly talk about their elite position and salvation, while all those who disagree are doomed to death.

Thesis 10. The group insists that the person join it immediately.

Target. Identify strategies for initiating a quick decision to join a sect.

Conclusion. Beware of people who demand quick decisions from you. All serious decisions require time to think, weighing the pros and cons.

Thesis 11. The group delimits itself from the entire surrounding world with the help of a special language, strict intra-group discipline, and prohibitions on communicating with people who are not members of the group.

Target. Teach to understand that all problem communities distance themselves from the outside world.

Conclusion. It is necessary to talk more with each other to overcome various barriers and avoid any artificial restrictions in communication.

Thesis 12. The group invites a person to sever all his old connections, stop acquaintances, as they supposedly interfere with his development.

Target. Show that totalitarian formations strive to take possession of all of a person’s time, to control all of his connections and contacts.

Conclusion. Beware of those who encourage you to abandon your entire previous life in the name of a new, bright cause - that is, membership in a group.

Thesis 13. The group completely regulates all connections of its members with the opposite sex.

Target. Explain that sex can act as a lever of pressure on an individual and that for a sect a person’s individual preferences do not play any role.

Conclusion. Be wary of people who pretend to control your personal life. Don't let them do this.

Thesis 14. “The group fills all your free time various jobs: selling books and newspapers, recruiting new members, attending lectures, long meditations.”

Target. Schoolchildren must understand that the real goal of such comprehensive use of people's idealism is to ensure the economic success of the group and enrich its leaders.

Conclusion. Be careful with those who waste your time for their own selfish purposes.

Thesis 15. “It’s hard to be alone, but in a group there is always someone nearby.”

Target. Explain that for effective recruitment, a sect often offers to become familiar with its teachings away from any external influences, in an environment completely controlled by it, alone with its adherents.

Conclusion. Be extremely careful with groups that seek to isolate themselves from the outside world with the help of special guards and security systems.

Thesis 16. If you fail on a new path, you are told that you yourself are to blame, because you have little faith in the teachings of the group or do not work enough for it.

Target. Explain that feelings of guilt and fear support a person’s dependence on the group and play into the hands of its leaders.

Conclusion. If doubts are prohibited and persecuted, this should immediately raise alarm bells. Doubt is the main means of self-control. What is important is not the number of people who adhere to our point of view, but its truth and the depth of our beliefs. Doubt is a good tool for testing any position.

Thesis 17. The group demands strict compliance with its rules and declares that this is the only way to salvation.

Target. Schoolchildren must understand that unquestioning obedience to the group inevitably leads to the loss of the most important human rights and turns him into a slave.

Conclusion. Resist coercion, do not allow yourself to be turned into spiritual slaves in this way. The assertion that a person can “earn” salvation if he, like a robot, unquestioningly obeys and works on command is a sure sign of danger.

Upon careful examination of the topics of the lessons, it becomes clear that they are designed not only to prevent students from being drawn into a sect, but also, to some extent, to work with young people who have already been drawn into it. The course itself is intended primarily for high school students.

The second part of the manual contains a selection of additional materials about sects and cults, allowing teachers to become more deeply familiar with the topic. Extensive quotes from various scientific works on this topic are used, a definition of the very concept of “sect” is given, the main characteristics of sects are listed, and their classification is given. The entire spectrum of possible negative impacts of such organizations on individuals and society is considered. Data from sociological surveys are presented showing the degree of prevalence of sectarian ideas in society in general and educational institutions in Austria in particular, and the main stages of recruiting a person into a sect are examined in detail. Modern psychological theories, interpreting entry into and membership in the sect. A theological analysis of the non-traditional religiosity of society is also provided. The entire range of measures that parents can take to strengthen their children’s “immunity” to recruitment into sects is listed.

The third part provides a brief excerpt from Austrian legislation and provides a list of secular and church anti-sectarian centers and government institutions to which victims, as well as anyone interested in issues of sectarianism, can apply. In total, the list lists 6 secular and 16 ecclesiastical centers. In addition, a short list of references is provided to further enhance knowledge in this area.

In conclusion, it should be noted that in Austria there are other teaching aids and reference materials on sects intended for secondary schools. Moreover, special seminars on the problem of sectarianism are regularly held with teachers. Similar school courses are taught in other countries of the European Union. Introduction to experience Western countries on the prevention of sectarianism in the education system can help domestic specialists in improving existing domestic approaches to solving this problem.

1. Aigner, H. Gemeinschaft kann Gefahrlich werden / H. Aigner. - Wien: Bmbwk, 2001. -80s.

2. Bericht der Bundesstelle fur Sektenfragen an den Bundesminister fur soziale Sicherheit, Generationen und Konsumentenschutz. Berichtszeitraum: 2003. - Wien: Bundesstelle fur Sektenfragen, 2004. - 116s.

3. Bericht der Bundesstelle fiir Sektenfragen an den Bundesminister fur soziale Sicherheit, Generationen und Konsumentenschutz. Berichtszeitraum: 2004. - Wien: Bundesstelle fur Sektenfragen, 2005. - 116s.

4. Sekten. Wissen schutzt! - Wien: Bundesministerium fur Umwelt, Jugend und Familie, 1999.-74s.

5. Traditional religions and new religious movements in Belarus: a manual for the hands. educational institutions, teachers, educators / comp. A.I. Osipov; edited by A.I. Osipova. - Minsk: Belarus, 2000. - 255 p.

6 people. Society. State: textbook, manual for the 11th grade. general education institutions with Russian language training: in 4 books. / T.M. Alpeeva, E.V. Belyaeva, G.A. Vasilevich [and others]; edited by Yu.A. Kharina. - Minsk: Narodnaya Asveta, 2002. - Book. 4: Man in the world of culture. - 191 p.

Chapter I. Theoretical foundations for preventing the involvement of young people in religious sects.

1.1. The phenomenon of destructive religious sects in modern science.

1.2. The problem of preventing the involvement of young people in religious sects in modern pedagogical science.

1.3. Reasons and factors for youth involvement in religious sects.

Conclusions on Chapter I.

2.1. The main directions of social and pedagogical work with individuals at risk of involvement in religious sects.

2.2. Pedagogical features of anti-sectarian work with youth

2.3. Pedagogical model for preventing youth involvement in religious sects.

Conclusions on Chapter II.

Recommended list of dissertations

• Preparing future social educators to prevent the involvement of young people in religious sects 2004, candidate of pedagogical sciences Sadovnikova, Zhanna Vitalievna

• Totalitarian sectarian organizations and their influence on the social behavior of young people 2006, candidate of sociological sciences Dzyapshipa, Mirian Nugzarovich

• Social and pedagogical conditions for the prevention of drug addiction among students in foreign science and practice: Based on materials from the USA and England 2002, candidate of pedagogical sciences Sorokina, Irina Radislavovna

• Mental disorders among adherents of modern religious cults (“sects”) that use maladaptive methods of influencing the individual 2006, Candidate of Medical Sciences Bondarev, Nikolai Vasilievich

• Psychological characteristics of members of non-traditional religious organizations 2005, Candidate of Psychological Sciences Kirsanova, Veronika Gennadievna

Introduction of the dissertation (part of the abstract) on the topic “Pedagogical conditions for preventing the involvement of youth in religious sects”

The relevance of the study is due to the practical need to carry out systematic work aimed at preventing social deviations of young people, including preventing the involvement of young citizens in destructive religious sects.

Changes in all areas Russian society exacerbated social problems of the population, especially young people. Changes that negatively affect the upbringing of the younger generation include a revaluation of traditional values ​​and norms of behavior, social stress and loss of meaning in life, demoralization of the individual and dehumanization of relationships, changes in family relationships, ethnopolitical, interethnic and religious conflicts. In this regard, the problem of mental and spiritual health of the individual acquires a national character. The economic, social, socio-political crises that hit the country in the late 80s - early 90s of the 20th century created fertile ground for the replication of religious ideas among the population. A large percentage of Russians, who by that time found themselves in a difficult socio-economic situation, listened with interest to everything that could instill faith in the future and strengthen consciousness.

A distinctive feature of spiritual processes in Russia in recent decades is the proliferation of non-traditional religious organizations. At a time when traditional culture-forming religions (Orthodoxy, Islam, Judaism) revived their capabilities lost during the years of Soviet power, religious sects, relying on the federal law“On freedom of conscience and religious associations” (1997), took a strong place in the spiritual life of some Russians.

Of particular concern is the fact that followers of religious sects are increasingly becoming young people who are unable to resist the mechanisms of social control and psychological impact on the individual due to disorientation and lack of solid life principles. The adoption of negative behavioral attitudes poses a serious danger to young people and society as a whole. Youth is the main reserve for the social development of society, therefore the involvement of young people in religious sects is fraught with serious consequences: the loss of national culture, originality, identity, and mentality.

Of particular concern is the fact that increasingly young people are becoming followers of religious sects, since most young people are not able to resist the psychological impact and control mechanisms on the individual due to disorientation and lack of solid life principles. The adoption of negative behavioral attitudes poses a serious danger to young people and society as a whole.

Youth is a stable socio-demographic group, distinguished by a combination of age-psychological characteristics, characteristics of the socio-legal and economic situation." Youth is the main reserve for the social development of society, therefore the involvement of young people in religious sects is fraught with serious consequences: the loss of national culture, originality, identity, and mentality.

In the current conditions, most families are concerned with solving problems of economic and sometimes physical survival, as a result of which the social tendency of many parents to withdraw themselves from solving issues of upbringing and personal development of the child is increasing. In such families there are no strong interpersonal ties between parents and children and, as a result, the external negative environment becomes the authority, which leads to the child leaving the influence of the family. Those young people who cannot find a socially acceptable way to use their powers try to establish themselves and self-realize through religious sects, which hinders the process of full socialization.

The lack of objective information about the essence of religious sects, the social causes of their emergence and the characteristics of their manifestation, the patterns of genesis and the consequences of the impact on the individual and society as a whole, the insufficient level of competence of teaching staff to organize work aimed at preventing the spread of sectarian influence among students, determined the research interest in this problem.

Degree of scientific development. Modern philosophical, religious studies, psychological, sociological and socio-psychological literature on the problem of the influence of religious sects is quite extensive.

Research on a sect as a form of religious organization is reflected in the works of G. Becker, S.A. Bokhorova, M. Weber, B. Wilson, B. Johnson, S. Dubrow-Eichel, M. Inger, A.I. Klibanova, Yu.V. Kryanev, R. Lifton, R. Niebuhr, JL Pope, E. Troeltsch, D.M. Ugrinovich, G. Fautz, S. Hassen, I.N. Yablokov.

Yu.M. Antonyan, M. Argal, V.G. Bataev, J. Benneft, V.A. Bogdanov, V.V. Guldan, A.A. Skorodumov et al. studied the socio-psychological aspects of religious sectarianism and the mechanisms of their influence on sect adherents.

A detailed analysis of the social nature and characteristics of modern non-traditional cults is contained in the works of E.G. Balagushkina, K.A. Bogoslovskaya, T. Gandow, P.G. Gurevich, A.JI. Dvorkina, T.A. Klyuevoy, D.Yu. Konkova, N.V. Krivelskoy, J.I.H. Mitrokhina, K.G. Myalo, K.B. Privalova and others.

The history of the development of the problem of preventing deviations in the moral development of schoolchildren is reflected in the works of P.P. Blonsky, V.P. Kashchenko, P.F. Lesgafta, A.S. Makarenko, K.D. Ushinsky and others.

The works of E.V. are devoted to the issues of preventing violations of socialization mechanisms and deviant behavior of young people. Averina, A.B. Belinskaya, S.A. Belicheva, G.A. Voronina, I.N. Dementieva, A.G. Makeeva,

DB. Kolesova, P.B. Ovcharova, T.P. Pavlenko, V.A. Popova, H.A. Rychkova, V.M. Fokina, M.V. Shakurova, P.A. Sheptenko, T.I. Shulgi et al.

A number of researchers are directly working on the problem of preventing the influence of sectarianism on young people (I.A. Galitskaya, A.N. Elizarov, I.V. Metlik, A.A. Mikhailova, A.D. Prozorov, I.P. Pronin, etc.).

Issues of the history of religious sectarianism are considered in the dissertation research of A.B. Kryukov, scientific analysis of individual religious sects was carried out in the works of JI. Grigorieva, A. Zhukov, D. Kurachev, V. Matveeva, A. Savvina, O.V. I would say that the problem of identifying criteria for the destructiveness of religious new formations in the context of the national security paradigm is reflected in the study of V.I. Ibragimov, the essence and ways of overcoming religious fanaticism are considered in the dissertation work of M.N. Kuznetsova, the problem of religious extremism is reflected in the work of T.A. Skvortsova, theoretical and organizational aspects preparing future social educators to the prevention of youth involvement in religious sects are covered in the dissertation research of Zh.V. Sadovnikova.

Meanwhile, it is necessary to state the fact that there are no works yet that would study the pedagogical aspects of preventing the involvement of young people in religious sects. The problem of forming the worldview of modern youth is obvious, since the leaders of religious sects distortly interpret the ideas of humanism.

Overcoming the negative influence of religious sects is possible with the consolidation of efforts on the part of all interested social institutions. At the same time, pedagogical and psychological-pedagogical forms and methods of work should occupy a primary place in preventing the involvement of young people in religious sects.

In this regard, the research problem is formulated as follows: what are the pedagogical conditions for preventing the involvement of young people in religious sects. Solving this problem is the goal of the study.

The object of our research is the influence of religious sects on the formation of personality.

The subject of the study is the pedagogical conditions for preventing the involvement of young people in religious sects.

The purpose, object and subject of the study determined the following tasks:

1. Conduct a theoretical analysis of the problem of preventing the involvement of young people in religious sects.

2. Determine the reasons for young people leaving for destructive religious sects.

3. Identify forms of interaction between family and educational institutions aimed at preventing the involvement of young people in religious sects.

4. To discover and experimentally substantiate the pedagogical conditions that are optimal for effectively preventing the involvement of young people in religious sects.

5. Develop and test a pedagogical model for preventing the involvement of young people in religious sects in the educational and developmental environment of educational institutions.

The research hypothesis is based on the assumption that the effectiveness of the process of preventing the involvement of young people in religious sects is ensured by a combination of the following pedagogical conditions:

Identification of young people at risk of involvement in religious sects; conducting systematic targeted anti-sectarian activities with young people and their parents; increasing the level of professional competence of teachers and scientific and methodological support of preventive activities;

Implementation of a pedagogical model for preventing the involvement of young people in religious sects.

The theoretical and methodological basis of the study consists of: philosophical, sociological, socio-psychological and socio-pedagogical concepts that substantiate the essence and characteristics of a sect as a form of religious organization, its social functions and mechanisms of influence on the individual (V.G. Bataev, G. Becker, S. A. A. Bokhorova, M. Weber, A. J. Dvorkin, Y. V. Kryanev, A. A. Skorodumov, E. Trelch, D. M. Ugrinovich, S. Hassen, I. N. Yablokov, etc.); provisions of social psychologists and teachers on the process and factors of human socialization (G.M. Andreeva, S.A. Belicheva, B.Z. Vulfov, M.P. Guryanova, V.I. Zagvyazinsky, I.S. Kon, I. A. Lipsky, A.B. Mudrik, G.N. Filonov, etc.); provisions on socio-psychological adaptation as a result and indicator of successful socialization (A. Adler, R. Diamond,

A.N. Zhmyrikov, I.K. Kryazheva, I.P. Lotova, K. Rogers, 3. Freud, K. Jung, etc.); conceptual provisions of socio-pedagogical victimology (E.P. Avduevskaya, A.S. Volovich, A.B. Mudrik, V.A. Popov, T.F. Yarkina, etc.); activity-based and personality-oriented approaches to the educational process (S.I. Arkhangelsky, L.I. Bozhovich, A.I. Dontsov, I.B. Kotova, etc.); ideas of humanization of the holistic pedagogical process (S.A. Amonashvili, I.P. Volkov, V.A. Sitarov, V.A. Slastenin, A.N. Tubelsky, I.V. Ulyanova, K.D. Ushinsky and etc.); role provisions social environment and the influence of society on the process of formation and development of personality (E.V. Bondarevskaya, L.S. Vygotsky,

B.V. Serikov, V.A. Yasvin and others); theoretical foundations of prevention as a technology of pedagogical activity (E.V. Averina, B.N. Almazov, S.A. Belicheva, G.A. Voronina, M.A. Galaguzova, D.V. Kolesov, A.G. Makeeva, R.V. Ovcharova, P.A. Sheptenko, etc.).

Research methods. The study used methods to solve the problems and verify the truth of the assumptions: theoretical analysis of philosophical, sociological, pedagogical, socio-pedagogical and psychological scientific literature, publications and documentation on the chosen topic, empirical methods (observation, questioning, conversation, interviewing, empathic listening ), statistical methods (quantitative and qualitative processing of data obtained during the study).

The experimental base for the research was the Faculty of Social Pedagogy and Psychology of the Vladimir State pedagogical university, Vladimir Basic Medical College and Secondary School No. 16 in Vladimir. 390 students took part in the experimental work at different stages of the study.

Organization and stages of research. The research work was carried out in several stages.

The first stage (2003 - 2004) is preliminary, during which a theoretical analysis of the problem was carried out, the relevance of the problem, the object and subject of research, conceptual approaches to the problem of dissertation research were determined, the features of preventive pedagogy were studied, and a categorical research apparatus was developed.

The second stage (2004 - 2006) is the main one (experimental), during which the general hypothesis of the study was empirically tested and clarified, and experimental work was carried out.

The third stage (2006 - 2007) is the final (summarizing) stage, during which the results of the experimental work were summed up, its results were analyzed, theoretical conclusions, main ideas and provisions were formulated, and the dissertation research was completed.

The most significant results obtained personally by the dissertation author and their scientific novelty:

The main reasons for young people leaving for destructive religious sects are revealed;

Forms of interaction between family and educational institution aimed at preventing the involvement of young people in religious sects have been identified;

The optimal pedagogical conditions for carrying out anti-sectarian work with youth have been determined;

A pedagogical model for preventing the involvement of young people in religious sects is substantiated;

The need to study the basics of preventive work aimed at preventing the involvement of young people in destructive religious sects in the training of future specialists is scientifically substantiated.

Theoretical significance of the study:

The theoretical foundations for preventing the involvement of young people in religious sects in modern pedagogical and psychological-pedagogical literature are analyzed;

Scientific ideas about the reasons for young people leaving for religious sects have been expanded and generalized;

A set of forms of interaction with parents in implementing the goals and objectives of anti-sectarian education has been defined;

A set of pedagogical conditions that are optimal for effective prevention of the involvement of young people in religious sects has been revealed and experimentally substantiated;

The need for systematic work aimed at preventing the involvement of young people in destructive religious sects has been proven.

The practical significance of the research results lies in the fact that the theoretical conclusions and methodological recommendations proposed in the work can be used in creating textbooks for pedagogical educational institutions, conducting lecture courses and seminars in the system of professional educational institutions (for subject teachers, educational psychologists , social teachers, class teachers, etc.)? development of preventive programs to improve the quality of preventive work with young people in educational institutions (school, lyceum, vocational school, university, parole). The developed and experimentally tested program of the special course “Social and pedagogical prevention of youth involvement in religious sects” can be used in the process of training and retraining of specialists in the education system, in the practice of advanced training for teachers, as well as in the work of educational institutions to improve the pedagogical culture of parents.

The reliability of the research results is ensured by its general theoretical orientation to the leading concepts of domestic pedagogy and psychology, the use of a complex of theoretical and empirical methods of pedagogical research, their adequacy to the goal, objectives, object, subject, hypothesis and logic of the dissertation, factual data confirming the main provisions and conceptual conclusions of the dissertation.

2. Analysis of the reasons for young people leaving for destructive religious sects made it possible to identify three blocks of reasons this phenomenon. The first block consists of social reasons, which include socio-economic and political instability, social inequality, devaluation of moral values ​​and norms of behavior. The second block is the reasons of a socio-psychological and pedagogical nature (crisis of state educational institutions, disharmony within family relations, negative influence of society). The third block includes personal reasons (pathocharacterological characteristics of the individual, deformation of value and life-meaning guidelines, uncritical thinking). These reasons do not act in isolation, but for each individual they form their own causal complex, which is an indivisible whole, consisting of the determinants of the first, second and third blocks, which in specific socio-pedagogical and psychological conditions contribute to the involvement of young people in destructive religious sects.

Main provisions submitted for defense:

1. The existence of religious sects is culturally and historically conditioned. However, modern religious sects, which have signs of destructiveness, lead to the alienation of young people from family, educational institutions, and society. Religious sects are a form of searching for ways of social affirmation for young people and a form of avoiding problems that complicate the social adaptation of an individual. The values ​​and norms of behavior that young people learn in such organizations negatively affect the formation and development of personality. The worldview, activity and existential vacuum determines the need for pedagogical activities aimed at preventing the involvement of young people in destructive religious sects, since under the influence of destructive religious sects the processes of life self-determination, full self-expression and self-improvement are disrupted in young people. Pedagogical prevention of the involvement of young people in religious sects as part of the general education system is aimed at the formation of humanistic value orientations, positive self-esteem and a culture of behavior that helps to increase individual autonomy and provide psychological protection in risk situations, to develop skills in resisting group pressure, constructive resolution of conflict situations and skills healthy lifestyle for young people.

2. An analysis of the reasons for young people leaving for destructive religious sects made it possible to identify three blocks of reasons for this phenomenon. The first block consists of social reasons, which include socio-economic and political instability, social inequality, devaluation of moral values ​​and norms of behavior. The second block consists of reasons of a socio-psychological and pedagogical nature (crisis of state educational institutions, disharmony of family relations, negative influence of society). The third block includes personal reasons (pathocharacterological characteristics of the individual, deformation of value and life-meaning guidelines, uncritical thinking). These reasons do not act in isolation, but for each individual they form their own causal complex, which is an indivisible whole, consisting of the determinants of the first, second and third blocks, which in specific socio-pedagogical and psychological conditions contribute to the involvement of young people in destructive religious sects.

3. An integral condition for the success of preventing the involvement of young people in destructive religious sects is to increase the psychological and pedagogical competence and general culture of parents with the aim of involving them in anti-sectarian education.

4. Pedagogical conditions that ensure the effectiveness of the process of preventing the involvement of young people in religious sects are:

Identification of young people at risk of involvement in religious sects;

Improving the psychological and pedagogical culture of parents with the aim of involving them in anti-sectarian education;

5. The developed pedagogical model for preventing the involvement of young people in religious sects synthesizes three preventive components: psychological (the formation of knowledge about oneself, one’s feelings, abilities; the formation of adequate self-esteem, a positive “I-concept”); educational (formation of knowledge about a healthy lifestyle, skills to make choices, set life goals of a humane nature and strive to achieve them) and social (formation of communication skills, self-realization, self-affirmation).

The goal of the pedagogical model is to create optimal pedagogical conditions for maximum satisfaction of the needs of self-development and self-realization of the child’s personality, and the system-forming factor is the educational activities of all subjects of the educational process.

The main stages of implementing the model are: organizing psychological and pedagogical observation and diagnostics; preventive work with students; correctional work with students at risk; working with students' families; performance tracking.

Testing and implementation of research results. The main ideas and conclusions of the study were presented and received approval at the annual scientific conferences of the teaching staff and graduate students of the Vladimir State humanitarian university; at the interregional scientific and practical conference “Narcotization of youth as a legal and psychological and pedagogical problem” (Vladimir, 2004), at the all-Russian scientific and practical conferences “Psychological and pedagogical support for children and adolescents who find themselves in difficult life situations” (Arzamas, 2005), “Effective models of social education: problems, searches, prospects” (Arzamas, 2006), at the regional scientific and practical conference “Psychological, medical and pedagogical support of preventive work with families at risk” (Arzamas, 2007). The main provisions of the dissertation research are reflected in 12 publications by the author, including the article “On the issue of preventing the involvement of youth in religious sects”, published in the journal “Siberian Pedagogical Journal” (2007. - No. 15. - P. 61-65) , included in the list of scientific publications recommended by the Higher Attestation Commission of the Russian Federation.

The implementation of the research results was carried out in the form of a special course “Social and pedagogical prevention of youth involvement in religious sects,” which was developed for students of the Faculty of Social Pedagogy and Psychology of VSGU. The dissertation materials formed the basis of elective classes at the Vladimir Basic Medical College and secondary school No. 16 in Vladimir.

The structure of the dissertation is determined by the logic of the research, its purpose and objectives. It includes an introduction, two chapters, a conclusion, a bibliography and appendices.

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CONCLUSIONS ON CHAPTER II

The second chapter examines the main directions and pedagogical features of working with individuals at risk of involvement in religious sects, identifies pedagogical conditions for preventing the involvement of youth in religious sects, analyzes the results of the experimental part of the study, and presents a pedagogical model for preventing the involvement of youth in religious sects. The main areas of work to prevent the involvement of young people in religious sects are: work with children and youth, work with parents, work with teachers.

Involving young people in religious sects is a long-term process that takes place within a certain time frame, so we have conditionally divided it into stages that reflect the degree of a person’s involvement in the sect and those qualitative changes that occur in the personality structure.

The effectiveness of the process of preventing the involvement of young people in religious sects is determined by the following pedagogical conditions: identification of young people at risk of involvement in religious sects;

Conducting systematic, targeted anti-sectarian activities with young people and their parents; increasing the level of professional competence of teachers and scientific and methodological support of preventive activities;

Improving the psychological and pedagogical culture of parents with the aim of involving them in anti-sectarian education;

Implementation of a pedagogical model for preventing the involvement of young people in religious sects.

The pedagogical model for preventing the involvement of youth in religious sects is based on the educational methods of specialists from educational institutions and is aimed at developing knowledge among the younger generation about the social and psychological consequences of involving youth in destructive religious sects in order to form a strong anti-sectarian attitude and refuse involvement in a sect as an unacceptable way personal self-realization.

The goal of the pedagogical model is to create optimal pedagogical conditions for maximum satisfaction of the needs of self-development and self-realization of the child’s personality. The set goal is specified in the following tasks:

Increasing students' self-awareness, developing critical thinking and the ability to make the right choice;

Fostering a culture of healthy lifestyle;

Formation of an active life position of adolescents and young men, inclusion in positive social relationships;

Inclusion of teenagers and young men in independent creative activities;

Identification of the causes of personality deformation;

Activation of explanatory and educational work among students and parents;

Coordination of the activities of all interested departments and specialists.

The pedagogical model of the process of preventing the involvement of young people in religious sects in educational institutions, developed by us in the course of our research, is presented in the form of three interconnected blocks: theoretical-methodological, psychological-pedagogical and technological.

CONCLUSION

An analysis of the philosophical, sociological, socio-psychological and pedagogical works presented in the dissertation allows us to conclude that sects are a form of searching for ways of social affirmation and self-realization of youth and a form of avoiding problems that complicate the social adaptation of an individual. The values ​​and norms of behavior that young people learn in such organizations negatively affect the formation and development of personality, mental and physical health, and the well-being of society as a whole.

The wide spread of religious sects in Russia, due to socio-economic instability and spiritual vacuum, is a consequence of anomie, escapism and alienation of the individual from social institutions. At the same time, the activities of some religious sects lead to extreme fanaticism and extremism.

Analysis of legislation on freedom of conscience allows us to trace historical changes in relation to the problem of religion and religious organizations. A distinctive feature of modern religious sects is their destructive orientation, the criteria of which are: the requirement to sever social ties with the immediate environment, primarily relatives, friends and loved ones who do not share the teachings of the sect; rejection of rational, critical thinking among adherents of a religious organization; proclamation of the exceptional wisdom, divinity of the leader and the indisputable absolute truth of the teaching; cultivating addiction among followers of the sect and creating obstacles to freely leaving the ranks of adherents; distorted interpretation of the ideas of humanism.

The main reasons for the participation of young people in destructive religious sects are ideological, activity, existential vacuum, socialization and educational deficit, which is characterized by a feeling of uselessness and isolation among young people. Disappointment in the official values ​​of a consumer, technocratic society, a feeling of loneliness, and aimlessness in life pushes some young people to search for new system values. Generalization of the data obtained allows us to identify 3 blocks of reasons for young people leaving for destructive religious sects: social reasons (socio-economic and political instability, social inequality, devaluation of moral values ​​and norms of behavior), reasons of a socio-psychological and pedagogical nature (crisis of state educational institutions, disharmony intrafamily relationships, negative influence of society) and personal reasons (pathocharacterological characteristics of the individual, deformation of value orientations, uncritical thinking).

The social danger of destructive religious sects is determined by the following factors: the apocalyptic orientation of the vast majority of destructive religious sects, mental deviations of the founders and spiritual leaders of most religious sects, the presence among adherents and leaders of sects of persons who were previously brought to criminal or administrative liability, a high degree of esotericism and secrecy, initiation youth to various psychoactive substances and drugs, the penetration of sectarian beliefs into educational institutions, claims to the exclusive truth of the sect’s worldview, sometimes leading to religious fanaticism and extremism.

Sectarian influence on young people leads to mental, psychosomatic, somatic and social problems, which necessitated the development of a pedagogical model for preventing the involvement of young people in religious sects and determining the pedagogical conditions for its successful implementation.

Preventing the involvement of young people in destructive religious sects requires the combined efforts of teachers, psychologists, law enforcement officers, medical workers, social service workers, media workers, and the public. This task is complex, but feasible if it is solved purposefully and in a coordinated manner.

The leading role in the implementation of preventive programs belongs to educational institutions as social institutions that have a number of capabilities for organizing preventive work:

Formation of meaningful life guidelines and healthy lifestyle skills in the process of training and education,

Control over their absorption

Impact on the level of self-esteem of students,

Opportunity to interact with students' families

Availability of a comprehensive group of specialists for the implementation of preventive programs: social educator, psychologist, teachers, school doctor.

Pedagogical prevention of youth involvement in destructive religious sects is a set of social, educational and psychological measures aimed at identifying and eliminating the causes and factors of youth involvement in religious sects, preventing the development and neutralizing the negative personal, pedagogical and social consequences of involvement in religious sects.

The effectiveness of the process of preventing the involvement of young people in religious sects is determined by the following pedagogical conditions:

Identification of young people at risk of involvement in religious sects;

Conducting systematic, targeted anti-sectarian activities with young people and their parents;

Increasing the level of professional competence of teachers and scientific and methodological support of preventive activities;

Improving the psychological and pedagogical culture of parents with the aim of involving them in anti-sectarian education;

Implementation of a pedagogical model for preventing the involvement of young people in religious sects.

The system for preventing the involvement of youth in religious sects includes primary prevention, the purpose of which is to prevent the involvement of youth in sects; secondary" prevention, preventing the development of negative consequences of psychological methods of influence on the personality of young people who have experience communicating with sectarians; tertiary prevention, which is essentially the socio-pedagogical rehabilitation of adherents with a developed dependence on the sectarian environment.

The priority is primary positive prevention as part of the general education system, aimed at the formation of meaningful life value orientations, positive self-esteem and a culture of behavior that contribute to increasing individual autonomy, developing critical thinking and providing psychological protection in risk situations, developing skills to resist group pressure, constructive resolving conflict situations and healthy lifestyle skills for young people.

Of the models for preventing deviant behavior common in modern pedagogical theory and practice, the most effective, in our opinion, is the constructive-positive model, aimed at developing positive behavioral skills that allow a person to prevent an emerging problem, overcome stress and protect themselves from manipulative pressure of any kind. When implementing this model, interactive methods of work are used to stimulate the creative activity of young people: communication trainings, role-playing and business games, personal growth trainings, round tables, modeling of problem situations.

The main areas of work to prevent the involvement of young people in religious sects are: work with children and youth, work with parents, work with teachers.

The process of involving young people in religious sects is conventionally divided into stages that reflect the degree of involvement of the individual in the sectarian environment and the qualitative changes that occur in the structure of the individual.

Based on the degree of involvement in religious sectarianism, pedagogical work with students is divided into: general educational work with students; educational and correctional work with students at risk; rehabilitation work with students under the influence of religious sects.

One of the conditions effective organization The process of preventing the involvement of youth in religious sects is the development and implementation of a pedagogical model aimed at developing in the younger generation knowledge about the essence of religious sectarianism, the negative consequences of youth involvement in destructive religious sects, a strong anti-sectarian attitude and refusal to be involved in a sect as an unacceptable way of personal self-realization.

The goal of the developed pedagogical model is to create optimal pedagogical conditions for maximum satisfaction of the needs of self-development and self-realization of the child’s personality.

The system-forming factor of the pedagogical model for preventing the involvement of young people in religious sects is the educational activities of all subjects of the educational process.

The pedagogical model of the process of preventing the involvement of young people in religious sects in educational institutions is presented in the form of three interconnected blocks: theoretical-methodological, psychological-pedagogical and technological.

The main stages of implementing the model are: organizing psychological and pedagogical observation and diagnostics; preventive work with students; correctional work with students at risk; working with students' families; performance tracking.

The presented model synthesizes three preventive components:

Psychological (formation of knowledge about oneself, one’s feelings, abilities; formation of adequate self-esteem, positive “I-concept”);

Educational (formation of knowledge about a healthy lifestyle, the ability to make choices, set life goals of a humane nature and strive to achieve them);

Social (formation of communication skills, self-realization, self-affirmation).

The implementation of this pedagogical model for preventing the involvement of young people in religious sects in the educational process of educational institutions made it possible to identify individual characteristics, interests, life skills of students, program educational influence, include students in various types of activities based on their interests, contributed to the unity of the children's team, and the formation of a favorable emotional atmosphere , inclusion of students in various types of socially active activities, correction of the impact of the media, neutralization of the negative impacts of society.

The questions revealed in the dissertation research do not exhaust the full depth of the problem being studied. The problem of improving the regulatory legal framework in the field of countering the spread of destructive religious organizations on the territory of the Russian Federation and preventing the involvement of young people in their ranks remains relevant. It is necessary to make changes and additions to legislation, to develop appropriate acts in order to more effectively apply existing laws.

The level of coordination of anti-sectarian activities of federal and regional executive authorities remains insufficient. It is necessary to create and actually operate interdepartmental commissions in all constituent entities of the Russian Federation.

It is necessary to make full use of the resources of public and traditional religious organizations, which have accumulated positive experience in this area. Thus, the need for an in-depth study of the specifics of interdepartmental interaction to prevent the involvement of young people in destructive religious sects is obvious. Our work does not cover the issues of resocialization, correction and rehabilitation of individuals exposed to religious sects. This aspect requires additional lighting.

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252. Pedagogical model for preventing the involvement of youth in religious sects

253. Theoretical and methodological block

254. Psychological and pedagogical block

255. Approximate scheme of preventive measures to prevent the involvement of young people in religious sects

257. Promoting the successful adaptation of students in an educational institution and society, the comprehensive development and self-realization of the child’s personality

258. Social and pedagogical work with children with deviant behavior. Psychological and pedagogical consultation. Social and psychological assistance to teachers. Psychological and pedagogical comprehensive education for parents. Conducting training sessions.

259. Individual advisory work with students, their parents and teachers on issues of interpersonal relationships, family situations, and education.

260. Consultative work with parents and teachers to enhance their educational potential

261. Directions, methods and forms of preventing the involvement of youth in religious sects Direction Methods Forms

262. Diagnostics questionnaires tests interviews survey self-report method of document analysis Individual and group

263. Education lectures conversations consultations visual propaganda meetings with competent people Individual and group

264. Preventive and psychocorrectional training elements of training during the lesson business and role-playing game modeling of problem situations group discussion training Individual and group

265. Measures to prevent the introduction of destructive religious sects into educational institutions and educational authorities

266. Ways to introduce destructive religious sects into the education system Prevention measures1 2

267. SOCIO-PEDAGOGICAL PREVENTION OF INVOLVING YOUTH IN RELIGIOUS SECTS1. Special course program

268. The special course is designed for 30 hours: lectures 20 hours, seminars- 10 hours.

269. Educational and thematic plan of the course/p Sections and topics Number of educational hours of seminar lectures

270. The concept and essence of religion. Religious consciousness in the spiritual culture of modern society 2

271. Sect as a form of religious organization. Legislation on religion and human rights 2

272. Reasons for the intensification of the activities of religious sects on the territory of the Russian Federation and factors determining their social danger 2

273. Prerequisites for the involvement of young people in religious sects 2

274. Features of social control and psychological influence on the individual in a religious sect 2

275. Consequences of being in a sect and socio-pedagogical and psychological characteristics of a person exposed to specific techniques for manipulating consciousness 2

276. Deviant behavior of adherents of religious sects as a legal, socio-pedagogical and psychological problem 2

277. Prevention of youth involvement in destructive religious organizations as an area of ​​activity for a social teacher 4

278. Pedagogical conditions for the formation of the readiness of future social educators for preventive anti-sectarian work with youth 2

279. New religious organizations in spiritual life in modern Russia 2

280. Freedom of religion and religious sects 2

281. Techniques and methods of involving youth in religious sects 2

282. Prevention of youth involvement in destructive religious organizations in foreign science and practice 2

283. Deviant behavior of adherents of religious sects as a legal, socio-pedagogical and psychological problem 21. QUESTIONNAIRE

284. Are you familiar with the term “religious sect”? Give a definition.

285. What religious sects do you know? Name them.

286. How do you feel about their activities?

287. What are the motives for young people leaving for religious sects?

288. What are the consequences of a young person being in a religious sect?

289. If a stranger comes up to you on the street and tries to start a conversation, you: continue the conversation, silently ignore, say something unpleasant.

290. If a stranger comes to your home and starts talking about something, you: keep up the conversation and give you tea, let you into the apartment and talk, talk across the threshold, immediately close the door.

291. What do you like to do in your free time?

292. What is your area of ​​interest and hobbies? Y. Do you go in for sports, in sports clubs, or dance? 11. How do you assess your lifestyle in general? quite healthy, not quite healthy, unhealthy)

293. What would you like to do in your free time, in your leisure time?

294. How do you usually feel?

295. What is your relationship with your parents?

296. Are you confident in your future?

297. Analysis of the results of the experimental part of the study

298. Are you familiar with the term “religious sect”? Give a definition.

299. What religious sects do you know? Name them.

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SOCIAL AND PEDAGOGICAL WORK WITH FAMILIES TO PREVENT THE INVOLVATION OF CHILDREN AND YOUTH IN DESTRUCTIVE RELIGIOUS SECTS

Mukhina Tatyana Konstantinovna

Ph.D. ped. Sciences, senior lecturer at the Department of Social Pedagogy and Psychology Humanitarian Institute Vladimir State University named after A.G. and N.G. Stoletov, Russian Federation, Vladimir

SOCIAL PEDAGOGICAL WORK WITH FAMILIES CONCERNING PREVENTION OF CHILDREN AND YOUTH’S INVOLVING INTO DESTRUCTIVE RELIGIOUS SECTS

Tatyana Muhina

Candidate of Psychological Sciences, Senior Lecturer of Social Pedagogy and Psychology Chair, Humanities Institute of Vladimir State University named after Alexander and Nikolay Stoletovs, Russia, Vladimir

ANNOTATION

The reasons for the involvement of children and youth in destructive religious sects are divided into social, socio-psychological, pedagogical and personal. The root cause is the desocializing influence of the family and the loss of parental authority. A prerequisite for anti-sectarian education is to increase the psychological and pedagogical competence of parents in matters of preventing the involvement of children in sects. The use of various forms of work allows parents to deepen their knowledge about religious sectarianism and develop skills for constructive interaction in the family.

ABSTRACT

The reasons of the children and youth’s involvement into the destructive religious sects are divided into social, socio-psychological, pedagogical and personal. The prime cause is decentralizing influence of the family and the loss of parental authority. The compulsory condition of anti-sectarian education is to improve the psycho-pedagogical competence of parents in preventing the involvement of children into the sects. The use of various forms of work allows deepening knowledge of parents about the religious sectarianism and developing skills of constructive interaction in the family.

Keywords: reasons for the involvement of children and youth in religious sects; family education; family at risk; forms of anti-sectarian education.

Keywords: reasons of the children and youth"s involvement into sects; family education; at-risk family; forms of anti-sectarian education.

A distinctive feature of modern non-traditional religious organizations is not so much their qualitative (specific doctrine) and quantitative indicators (number of followers), but rather their destructive content and orientation.

Researchers of various aspects of religious sectarianism (D.K. Ross, M.D. Langon, D.M. Ugrinovich, V. Bataev, A.M. Antonyan, A.A. Skorodumov and others) do not agree on the reasons for falling into sects.

Our attempt to explain this phenomenon allowed us to identify three blocks of reasons. The first block consists of such social reasons as socio-economic and political instability, social inequality, devaluation of moral values ​​and norms of behavior. The second block consists of reasons of a socio-psychological and pedagogical nature (crisis of state educational institutions, disharmony of family relations, negative influence of society). The third block includes personal reasons (pathocharacterological characteristics of the individual, deformation of value and life-meaning guidelines, uncritical thinking).

The popularity of destructive religious organizations among the younger generation is associated with socio-economic instability and lack of prospects, an ideological crisis and the failure of family education, which is expressed, first of all, in the loss of authority by parents.

One of the most effective institutions in the system of social control over the destructive activities of new religious organizations is the family. According to the UN Declaration (1981) on the Elimination of All Forms of Intolerance and Discrimination Based on Religion or Belief, it states: “Every child shall enjoy the right of access to education in matters of religion or belief in accordance with the wishes of his or her parents.” The role of the family is determined by the fact that it is the first agent of socialization, the environment in which the worldview of a young person is formed. Not only the further participation of children and youth in religious life, but also in various destructive religious organizations depends on religious education in the family.

The modern family, as an institution of socialization, is undergoing significant changes, but even today the upbringing of a child depends on family relationships, the moral atmosphere, and influences from parents, which form a complex of conditions for the formation of the child’s personality. An education system must be created in the family to ensure the preservation and strengthening of physical, mental and moral health, while in their activities parents must be guided by the norms and values ​​accepted in society.

In general, every functionally insolvent family that cannot cope with the tasks of raising children can be characterized by several risk factors that negatively affect the upbringing of children. Therefore, according to the nature of the prevailing, dominant unfavorable influences exerted by the family as an institution of socialization on the child’s personality, families with the so-called direct and indirect desocializing influence can be distinguished. In families with direct desocializing influences, patterns of antisocial behavior and antisocial orientation are directly demonstrated. Families with indirect desocializing influence lead a healthy lifestyle and are positively socially oriented, but due to various socio-psychological and psychological-pedagogical difficulties of an internal nature, they have lost their influence on children and are not able to perform the socializing functions of transferring social experience and raising children.

In our opinion, it is precisely the unhealthy family environment, moral and everyday neglect and low level general culture in the family are the root cause of young people leaving for religious sects.

The central mental new formation of adolescence and youth is the “sense of adulthood,” which is expressed in the desire to self-affirm one’s independence and individuality, to independently choose a reference group, and in maximalism of judgments. The complex process of forming self-awareness is accompanied, on the one hand, by a protest against the didactic teaching of adults, disdain for the advice of elders, and on the other hand, by increased suggestibility and conformism. As a result, a confrontation arises between parents and children, the way out of which can be the creation by young people of their own microsociety, where connections with peers are updated, or the search for another significant adult. Often, parents do not perceive their matured child in all the diversity of his needs and capabilities, as an independent person capable of social activity, thereby alienating him from socially significant and approved activities. An unsatisfied desire to solve specific social problems leads a young person to search for alternative options that can resist socially approved activities. Protest can be expressed in various external forms (shocking hairstyles and clothes, slang and others), as well as in the form of belonging to a certain group (informal, fascist, religious organizations). Modern religious sects are attractive to young people because they create the illusion of understanding, acceptance of a person for who he is, of a family with a strong patron. Social inertia and apathy, disorganization of free time, the influence of older followers of religious sects, deindividuation of a young person’s personality, leading to conformity, also contribute to the involvement of young people in destructive religious sects.

Our research among high school and freshman students showed that only 58% of respondents were raised in two-parent families. Answering the question “Are your parents authorities for you?” 30% indicated “mother”, 3% - “father”, 58% - “both parents”, and 9% noted that none of the parents is an authority for them. Only 40% of respondents turn to their parents for advice (among them, 76% consult with their mother and 24% with their father), 45% turn to a friend, 9% turn to another adult, and 6% do not consult with anyone. For 21% of students, none of their parents are role models.

The data obtained allow us to conclude that in the context of dynamic social changes, the traditions of Russian family education are constantly weakening. The high level of family breakdown, loss of meaningful life values, shifting educational functions to other agents of socialization (kindergarten and school) leads to the fact that family education, including religious education, is carried out unconsciously, spontaneously and irresponsibly. It is no coincidence that most adherents of religious sects are young people from disadvantaged families.

The widespread and destructive influence of religious sects on children and youth necessitates the development and implementation of preventive programs aimed at preventing the younger generation from becoming involved in sects.

One of the principles of implementing preventive programs is the recognition of the family as the leading institution for the socialization of children and adolescents, the implementation of special measures of socio-legal, socio-pedagogical and medical-psychological assistance to the family and, first of all, to families that cannot cope with the tasks of education on their own.

In order to implement anti-sectarian education, the psychological object of which is the orientation of the individual, the system of his value relations to natural and social reality, to man, to himself and his place in the world, his need-motivational sphere, assessments, feelings, behavior, it is necessary to increase psychological - pedagogical competence of parents.

Coordination of the efforts of teachers and parents is aimed at solving the following tasks: to promote the involvement of parents in the problem of involving children and youth in religious sects; identify the features of the relationship between parents and children; contribute to the creation in families of favorable conditions for the development of the child’s personality.

Educational events should highlight the essence of religious sectarianism, the harmful influence of religious sects on the development of youth, and focus on the social and psychophysiological consequences of youth involvement in such organizations; help to acquire skills of effective behavior in the family, to understand one’s own family and social resources to overcome intra-family problems. During these activities, parents who need pedagogical, medical-psychological, socio-psychological, psychotherapeutic, drug addiction and other types of assistance are identified.

The following forms of work are most successfully used in practice:

· forms of coordination of educational efforts for preventive care (parental associations on problems of family education, lectures, round tables, workshops, parent universities, conferences, school for parents);

· forms of individual cooperation in the field of prevention (conversations, meetings, home visits, testing, questionnaires, consultations);

· forms of mass cooperation in prevention (school, classroom and extracurricular activities, “lights”, concerts, meetings, promotions, projects, trips, hikes);

· forms of assistance and support for families in need of anti-sectarian prevention (mutual aid societies, parent squads, operational teams of specialists, raids, visits and patronage of students’ families);

· forms of ensuring parental control over the implementation of preventive activities (parental committees, meetings, councils, commissions);

· interactive preventive forms of interaction (Sunday parent clubs, social and psychological trainings, business and role-playing games, joint creative activities);

· correspondence forms of communication on the problems of anti-sectarian prevention (recommendations, advice, reminders).

The family, in close interaction with educational institutions, the public, government and security forces, has a unique opportunity to form in the future generation a culture of behavior that is adequate to social norms, skills for leading a healthy lifestyle, teaching competent perception and adequate response to various, including negative, social phenomena.

Bibliography:

1. Belicheva S.A. Fundamentals of preventive psychology / S.A. Belicheva. M.: Ed.-ed. Center of the Consortium “Social Health of Russia”, 1993. - 199 p.
2. Mukhina T.K. Pedagogical conditions for preventing the involvement of young people in religious sects: Dis. ... candidate of pedagogical sciences: 13.00.01 / T.K. Mukhina. Vladimir, 2008. - 190 p.
3. New religions in Russia: twenty years later. Materials of the International Scientific and Practical Conference. M.: Central House of Journalists, December 14, 2012. M., 2013. - 240 p.
4. Deviant behavior of young people: dictionary-reference book / edited by. ed. V.A. Popova. 3rd ed., rev. and additional Vladimir: VSPU, 2007. - 251 p.
5. Petrova N.V. Social control destructive activities of new religious organizations: Dis. ...cand. sociol. Sciences: 22.00.08 / N.V. Petrova. Ufa, 2006. - 188 p.
6. Semenova V.I. Ways of influence of destructive religious organizations on youth in modern Russia // Human capital. - 2013. - No. 4 (52). - P. 27-31.
7. Syrovatkin A.N. The destructive influence of non-traditional religious movements on the spiritual security of modern Russian society: Dis. ...cand. philosopher. Sciences: 09.00.11/ A.N. Syrovatkin. Pyatogorsk, 2013. - 170 p.

In the Federal Republic of Germany and the Republic of Austria, quite serious attention is paid to the prevention of sectarianism. All key institutions of society are involved in the process of preventing the influence of sects, including the education system represented by secondary and high school. In this article, Vladimir Martinovich analyzed the reasons and origins of the educational systems of Germany and Austria turning to the prevention of sectarianism in schools, as well as a brief description of all the main directions and forms of its implementation.

The beginning of the prevention of sectarianism in German schools

Awareness of the need to carry out preventive work in the field of sectarianism in German schools occurred gradually at all levels of government, in ministries and departments of the education system, among the leadership and teaching staff of schools, scientists and specialists in sects in Germany, and in traditional churches. Non-periodic, one-off lectures on the topic of sects were given in schools across the country both before and after World War II. In the “Religion” subject, 5–10 minutes were devoted to sects as part of a lecture devoted to religious organizations in general.

The situation begins to change in the early 1970s. Parents whose children began to join sects began to speak about the need for widespread and more serious warning of schoolchildren about the dangers of sectarianism. German youth joined sects before this, but at the end of the 1960s - beginning of the 1970s. in Western countries there was another surge in mass conversions of young people to sects. Following parents, school teachers are also paying attention to the problem of sects, who have begun to notice both serious changes in the behavior of their students and a drop in their academic performance. At the same time, teachers began to record some other dimensions of the problem:

a) academic performance often fell not only after children were involved in the sect,

but also after one or both parents go there;

b) by the mid-1970s. sects began to increasingly infiltrate the schools themselves

and convert disciples on their territory;

c) at the same time, cases of complete refusal to attend school for religious reasons became more frequent;

d) sects began to actively explore the niche of tutoring and were engaged in recruitment under the guise of helping lagging students master the school course, or, conversely, further developing the most talented of them.

As the number of problematic cases increased, teachers and parents increasingly began to express their concerns, write complaints, contact the media, and discuss the topic at various pedagogical conferences and seminars. Gradually, an entire social movement emerged that demanded that the country's leadership take action against sects. Many parents united and created parent committees to combat sects.

Around the same time, the first studies appeared showing that youth are one of the weakest age groups protected from joining sects and at the same time a priority target for their recruitment. In the public discourse of Germany, the entire phenomenon of sectarianism begins to be viewed through the prism of two specific terms that begin to refer to sects of all types at once: “youth religions” and “youth sects.” The country is beginning to talk about the problem of sectarianism primarily as a problem of preserving young people from the influence of sects. The country's intelligence services are increasingly drawing the attention of government authorities to plans to infiltrate sects into schools.

In this context, German governments have come to realize that it is necessary to extend sectarianism prevention programs to the education system. It is difficult to establish the exact date when educational institutions began working on the topic of sects. At first, all work was carried out at the level of intradepartmental and interdepartmental correspondence. At the end of the 1970s. The Federal Ministry for Family Affairs, Senior Citizens, Women and Youth has made a number of interesting statements on this topic. For example, in a ministerial bulletin dated July 10, 1978, it was stated that “The Federal Government has been dealing with the problem of cults for many years. At the same time, our ministry plays a key role in this.” In mid-1978, the ministry commissioned a study on the topic of “new youth religions” from the University of Tübingen, which was carried out that same year. The results of the study confirmed the importance and relevance of educational work on the topic of sects in schools. As a result, on January 16, 1979, Circular Letter No. 215–2000.013 appeared, addressed to higher authorities state administration for youth affairs of all states of Germany, in which the minister promises all support at the federal level for local initiatives to begin the prevention of sectarianism in German schools. It also talks about the need to develop teaching aids and recommends that schools initially take as a basis the works of the then famous sectologists F.V. Haack and G. Löffelman. From this moment on, the ministry begins to periodically publish materials on sects in its publications and enters into active correspondence on the topic of sects with a variety of government bodies and sect scholars in the country.

A key role in the beginning of the prevention of sectarianism in schools was played by the Standing Conference of Ministers of Education and Culture of the Lands in Germany, the main government body responsible for school education at the federal level. The conference began to study possible forms and methods of such prevention back in the mid-1970s. An official statement on this issue was made at the 192nd plenum of the conference on March 30, 1979. It begins with very revealing words: “For a long period, the conference has been observing with concern the conversion of young people to so-called youth sects.” The text further states that “a critical and objective analysis of problems associated with the activities of youth sects is the educational and educational responsibility of the school.” In a month, the German Bundestag will support the initiative of the conference, and in German schools, starting in September 1979, the first planned lessons on the topic of sects will be held.

The topic of preventing sectarianism in the country's schools is rarely touched upon in Bundestag documents, which has one simple explanation: guided by the principle of subsidiarity, the Bundestag delegated the decision on this issue to the states. The latter, with the support of the conference of ministers of education and culture, dealt with it very successfully. Additional parliamentary intervention was simply not required, since no special problems arose that could not be solved locally. Nevertheless, references to this topic can still be found in Bundestag documents, the first mention of which is found in the response of the federal government to a small request from Deputy Vogel and the CDU / CSU faction regarding the activities of the Unification Movement. In it, the government talks about some measures to prevent sectarianism in Germany at that time that were quite sufficient from its point of view:

…Specialized church centers, including the Evangelical Center for Worldviews, Stuttgart, and the Evangelical Press Union of Bavaria, Munich, constantly offer detailed information materials on the various trends of “new youth religions.” These materials are aimed at educating parents, youth, teachers, social workers, social educators, and are also intended for distribution in church communities, schools and youth assistance institutions...

These words do not indicate the active and widespread supply of schools in Germany in the mid-1970s. anti-sectarian literature. There were isolated cases of the transfer of books, but in this situation, much more important and interesting is the fact that the German government considered sectologists of the Lutheran Church as one of the completely legitimate tools for the prevention of sectarianism, including in the education system. However, reliance on institutions civil society in conveying a wide variety of information about sects to the population runs like a red thread through a significant number of Bundestag documents.

On April 27, 1979, the German Parliament expressed support for the above-mentioned initiative of the conference of ministers of education and the Ministry of Youth Affairs with the approval of two main directions for its implementation: giving educational lectures on the topic of sectarianism in schools and improving the qualifications of the teaching staff of the country's schools on this topic. Twenty years later, in 1998, the Bundestag research commission “So-called sects and psychogroups”, for its part, recommended that schools hold lectures on sects, and universities and research institutes in the country - intensify research in the field of non-traditional religiosity in general and the development of the most effective pedagogical approaches to preventing the phenomenon of sectarianism in particular. The commission also recommended further training for school teachers in the field of occult prevention.

The German state parliaments also publish a significant number of documents devoted to the topic of sects in general, but much more often the Bundestag touches on the issue of preventing sectarianism in schools. This is quite expected, since with general approval at the federal level, each land decides for itself more or less autonomously on the specific details of preventive work. For example, the Baden-Württemberg state parliament of the 9th–14th convocations has repeatedly paid special attention to the topic of preventing sectarianism in schools. At the same time, not only the need for education in the field of sectarianism in general was mentioned, but also the importance of a critical analysis of the activities of specific sects. A similar position is taken by the parliaments of the states of Bavaria, Saarland, Rhineland-Palatinate, Schleswig-Holstein, Saxony-Anhalt, etc.

The beginning of the prevention of sectarianism in schools in Austria

In Austria, as well as in Germany, long before the state turned to the prevention of sectarianism in the education system, religion lessons in schools spent some time on the topic of sects. However, compared to Germany, the country has been much slower to respond to problems arising in this area. Discussion on this topic in Austrian government began in the late 1970s. At that time, there was no talk of preventing sectarianism in the school education system, but the issue of the danger of sects in general and the measures taken by the government to protect against possible threats in this area were discussed.

Meanwhile, the work of sects led to the emergence among parents and teachers of the country of the same protest sentiments as in Germany in the early-mid 1970s. The Austrians, however, reacted more slowly: only in the early 1980s. The number of appeals to government bodies with requests to pay special attention to the prevention of sectarianism in schools has reached a critical mass. Research by Austrian scientists, for their part, shows a significant level of youth involvement in sects and openly talk about the need for educational work in schools. Individual officials and politicians are beginning to address the problem. For example, in 1981, a group of parliamentarians from the state of Upper Austria made a public statement in which they called on all federal and state government agencies involved in education and youth issues, including the country’s schools: a) take on the work of informing the population and teachers , schoolchildren and their parents on the problem of sects; b) organize advanced training courses for teachers in the field of preventing sectarianism; c) conduct regular events on the designated topic for teachers and youth workers; d) publish information materials on this topic. Also in 1981, parent councils in different regions of Austria ensured that the Federal Ministry of Education and Culture, together with the Federal Ministry of the Interior, began developing a special brochure on the topic of sects for teachers, parents and secondary school students. In 1982, the brochure was published in a very modest format of 36 pages. It gave short description some sects and information was published about the School Councils of all the Lands of Austria, where it was recommended to contact for consultations on sects. A comparative analysis of the Austrian and German campaigns to initiate the prevention of sectarianism in schools reveals several fundamentally important differences.

First, the German public began to raise this issue even before a series of major scandals surrounding cults in the 1970s. (for example, before mass suicide members of the People's Temple in Guyana in 1978). The latter greatly increased the importance attached to this issue and contributed to the adoption of all the necessary decisions to begin work. In Austria, this issue began to arise almost 10 years later, after the end of the scandals of the 1970s, when sects in general behaved more cautiously. The lower intensity of public discussion somewhat slowed down the momentum of anti-sectarian initiatives and complicated their progress.

Secondly, Austria itself was never a priority goal for the sects, which devoted all their main forces and resources to the conquest of Germany. As a result, sects in Austria behaved somewhat “quieter” and less aggressively than in Germany.

Thirdly, sect studies in Austria were almost always less developed than in Germany. There were fewer sectologists in the country, and they worked less professionally in this area, lagging behind their German colleagues by fifteen to twenty years. Therefore, sectologists in Austria actively relied on the results of research by their colleagues from Germany, including in the field of preventing sectarianism, but were somewhat less clearly, distinctly and reasonably able to present and defend their position in society.

Fourthly, in the 1980s. Around the world, there has been an increase in criticism of any anti-sectarian actions and initiatives, including those aimed at preventing sectarianism. The sects, having felt the first results of the anti-sectarian campaigns of the 1970s, decided to repel any criticism in their direction.

As a result, the very context in which the question of starting to prevent sectarianism in Austrian schools was raised was not as favorable as in Germany. The protagonists of this work feel some internal uncertainty in their positions, a constant glance at the experience of Germany, a lot of discussions, hints and declarations without a sense of readiness to implement them. As a result, the Austrian public actively discussed the importance of preventing sectarianism throughout the 1980s, but it only began to take concrete action in the early 1990s, when the general conditions for starting this work were even worse.

It is quite difficult to reconstruct, bit by bit, all the main stages of the emergence and development of this work. The author was able to establish that on January 27, 1993, the National Council of Austria held hearings on the topic “The influence of sects on the youth of Austria”, at which numerous examples of the recruitment of children by sects in schools in Austria were examined, and various ways of preventing sectarianism among youth in general and in the school education system in particular. A year later, on July 14, 1994, the National Council of Austria adopted a historic resolution “On measures regarding the activities of sects, pseudo-religious groups and organizations, as well as destructive cults.” It spoke of the need to organize educational events on the topic of sects in schools, as well as educational institutions. Apparently, by that time schools were already actively teaching lessons on the problem of sectarianism. In 1994–1995 Following the resolution of the National Council, under the patronage of the Federal Ministry of Education and Culture, the Interministerial Working Group “Sects” was created. Representatives of the Federal Ministry for environment, Family and Youth, Federal Ministry of Justice, Federal Ministry of the Interior, University of Vienna, City School Council, Catholic and Lutheran Churches, as well as the Society against the Danger of Sects and Cults of the City of Vienna. The group was supposed to examine in detail all the key issues related to the prevention of sectarianism in the country's schools.

November 23, 1995 The Federal Ministry of Education and Culture expands the powers of its Department V/8, which previously specialized in the entire range of issues related to preventive, preventive and rehabilitation work. From now on, the department was supposed to deal with “the psychological aspects of destructive ideologies and behavior patterns (sects, radicalism, addictive behavior).” It is important to note that Dr. Harald Aigner was placed at the head of the department, who six years after the formation of this structure developed the most famous and serious course of lectures on sects for schools in Austria. The department began to collect all information related to the prevention of sectarianism in schools in Austria, as well as to respond to requests and complaints from parents and teachers on the topic of sects. By that time, all the key areas for preventing sectarianism in schools had already been launched in the country.

The experience of Germany also prompted Austria to place a serious emphasis on the institutions of civil society in the issue of preventing sectarianism. However, in Austria public organizations Those who performed this work also received government funding. Such societies were expected to take an active part in organizing educational and preventive activities in the country's schools, as well as helping parents whose children had joined sects. In addition to all this, in 1998, the Federal Center for Sect Issues was created under the Federal Ministry of Family and Youth Affairs, which also still actively works with schools, advises teachers and participates in improving their qualifications, conducts preventive classes with schoolchildren in its territories.

Lessons on cult studies and sects at school

The main form of preventing sectarianism in schools in Germany and Austria is conducting lessons on the topic of sects. In both countries, the problem of sectarianism is addressed in the form of one or more lectures within the framework of such subjects as “Religion” (in several main varieties: “Evangelical Religion” and “Catholic Religion”, “Muslim Religion”), “Ethics”, “Social Studies” , “Values ​​and Norms”, “Psychology, Pedagogy, Philosophy”. In rare cases, entire courses of lectures are offered, usually on an elective basis. The topic of sects is dealt with in grades 7–11. The Catholic and Lutheran churches of Germany and Austria are responsible for the content of the “Religion” subject. Children who do not attend the “Religion” course must take the “Ethics” or “Values ​​and Norms” course, the content of which is the responsibility of the state. That is, the children attend lessons taught about sects at school under any circumstances.

In Germany, the federal states independently develop school textbooks in all disciplines, including lessons on sects. The Permanent Conference of Ministers of Education and Culture is responsible for their compliance with a certain level of standards. At the same time, the widespread practice of publishing textbooks and manuals not for the entire course as a whole, but for its individual parts and lessons. The first educational and methodological developments on the topic of sects appeared in the late 1970s - early 1980s. . At the same time, independent textbooks are written for lessons on sects. Most of them are created by a team of authors, which usually includes at least one professional sectologist. In some cases, manuals may be ordered by some anti-sectarian organization, a separate sectologist, or written by individual teachers.

In Austria, the general structure of plans for all subjects, including the “Religion” course, is approved by special regulations of the Federal Ministry of Education, Arts and Culture. The details and content of specific predetermined topics remains a matter for both educational institutions and teachers themselves, and churches (in the case of the subject “Religion”). Thus, in the programs of almost all types of schools in Austria, the topic of sects is fixed at the level of ministerial regulations. Moreover, depending on the subject and type of school, more or less attention is paid to it. The situation with the development of textbooks in Austria compared to the background of Germany looks much more modest: the topic of sects is given some place in textbooks on the subjects “Religion”, “Ethics”, etc., but no more. At the same time, the author knows of only one independent educational and methodological manual on the topic of sects for schools. It was developed by Harald Aigner and is very popular among teachers, and the ministry and its subordinate Federal Center for Sect Issues provide constant information support to teachers who give lectures on this manual.

In the early 1980s. a number of new studies of sectarianism have shown that young people are neither the main object of the missionary work of sects, nor the most often those who join them age category citizens. This discovery contributed to the development of discussion on the content of lessons on the topic of sects. Discussions in which teachers from both countries were involved. The main question was: should lessons focus on preventing students from joining specific sects or on developing their skills and abilities for critical thinking, as well as recognizing sectarianism as a phenomenon? In other words, should the school provide specific knowledge on sects, or should it engage in the education and development of qualities in schoolchildren that prevent them from joining sects? The discussion is still ongoing, but the specifics of its argumentation date back to the 1980s. influenced the expansion of the motivational range for the prevention of sectarianism in schools and somewhat adjusted the content of the process itself. Working with schoolchildren began to be presented not only as a means of preventing them from joining sects, but also as a tool for developing their critical thinking in general. In the latter case, sects increasingly began to be used only as a convenient example illustrating what the lack of independent, responsible and critical thinking skills can lead to. At the same time, the analysis of specific sects is increasingly beginning to be supplemented, and sometimes completely replaced by the analysis of amorphous forms of non-traditional religiosity: superstitions, beliefs in corruption, astrology, UFOs, the existence of occult forces, etc. At the same time, the justification for these changes is given with reference to the results of research : Schoolchildren and young people are much more likely to join such non-institutionalized forms of sectarianism than to join specific sects.

When analyzing teaching aids used in schools in Germany and Austria, four important factors should also be taken into account.

First, teachers in German and Austrian schools may also refer to Swiss teaching aids on sects or borrow teaching aids from each other.

Secondly, teachers in both countries often turn to educational, methodological and didactic materials designed for lecturing young people outside of the schools themselves.

Thirdly, traditional churches and sect scholars in Germany and Austria publish various preventive literature on sects, aimed at schoolchildren and young people, which is also used in educational process in regular schools.

Fourthly, teachers actively use not only specialized teaching aids, but also a huge amount of other literature on sects. The same government bodies responsible for working with schools publish not only and not so much teaching aids, but ordinary information materials on the topic of sects.

All this indicates that there is no particular shortage of teaching materials on the topic of sectarianism in German schools. In schools in Austria there is a certain paucity of materials, which is compensated only by the active use of teachers in German manuals.

Extracurricular forms of preventing sectarianism

The executors of the second most important form of prevention of sectarianism in German schools are the so-called “consultant teachers” (from German: Beratungslehrer), “trust teachers” (from German: Vertrauenslehrer) or “communication teachers” (from German: Verbindungslehrer). This position exists in the vast majority of schools in the country, and its introduction had nothing to do with the problem of sects. The job responsibilities of teacher-consultants include working with lagging and difficult children, improving the level of education of teachers, organizing and conducting meetings and conversations with parents. After the education system turned to the issue of preventing sectarianism, the issue of sects was added to the responsibility of these teachers. The corresponding powers to prevent sectarianism are prescribed in their job descriptions. It is these teachers who are responsible for holding special lectures and events to prevent sectarianism in schools during extracurricular hours, including working with children who have fallen into sects. Quite often, teacher-consultants play the role of a link between schoolchildren, their parents and school administration, government agencies at all levels, and professional sectologists.

In the mid-1990s. in Bavaria, concern about the problem of sects reached the point that a group of deputies made an official request to the Bavarian government to “introduce a new position of “sect expert” in secondary schools and ensure his close cooperation both with his colleagues from other schools and with sect experts of all churches and bodies public administration of Bavaria and the Federation as a whole." The deputies’ request was not granted, but the very fact of its nomination and the number of people who supported it speak of the importance attributed to the problem of preventing sectarianism at the country’s school level.

Austria also has a similar system of “teacher consultants”. However, Austrian teachers and parents much more often seek specialized help from the Ministry of Education (the previously mentioned department V/8), the Federal Center for Sect Issues and other structures. In Austria, due to the smaller size of the country, contacts between teachers and federal departments are established more easily and quickly than in Germany. However, there is a designated position in all schools in the country. It is interesting that the handbook on the methodology for resolving emergency situations in schools, issued by the state of Styria, in the event of any situations related to sects, recommends contacting school teacher-consultants, and in particular complex matters- to cult experts, social workers and the police.

Distribution of information materials on the topic of sects in schools

The third form of prevention is the centralized distribution in one, several or all schools of a particular state of Germany or Austria of information materials on sectarianism in general or a specific sect in particular. As a rule, such actions are initiated by local authorities in a planned manner. For example, in 2000, the parliament of the state of Baden-Württemberg initiated the publication and distribution to schools of the anti-sectarian brochure “Sects promise a lot... Should we believe everything?” . However, there are also examples of unscheduled publications aimed at reflecting specific threats. In this regard, the example of the Bavarian parliament is very indicative, which on November 11, 2004, urgently adopted an order to urgently print and distribute in schools a new edition of the anti-sectarian brochure “The Dangers of the Psychomarket. Prevention manual for schools in Bavaria." The need for this measure was justified by information from German intelligence services about Scientologists' plans to launch a campaign to work among schoolchildren. In Austria, much fewer such brochures are published and distributed. Thus, following the resolution of the National Council of Austria in 1994, Franz Sedlak’s brochure “The World is Not Just Black and White” was published, and in 1996 the brochure “Sects. Knowledge protects!” . The latest brochure has been reprinted many times with changes and additions and is the most widely circulated and widespread not only in the school environment, but also far beyond its borders, the official publication of the Republic of Austria on the topic of sects.

Currently, several versions of anti-sectarian leaflets and posters made in the form of comics have been developed in Germany. Most often, they include the so-called criteria of unfamiliar groups that can cause harm. They look like a set of 10–20 pictures with short abstracts accompanying each of them. For example, one of the drawings depicts a funny bearded old man flying over the city in a Superman suit, trousers, without shoes and with the inscription “super guru” on his shirt. The caption to the picture reads: “The world is heading towards disaster! Only the group knows how to save him.” It is assumed that if a child encounters an organization telling him that the world will end soon, he will have to behave more carefully with it. Such leaflets are cheap, simple, understandable and exciting for schoolchildren. of different ages. It is noteworthy that similar leaflets are also distributed in schools in Austria, however, unlike the German counterpart, they contain the coordinates of not only sect studies centers, but also the Austrian Federal Ministry of Education.

Advanced training for teachers, youth workers and parents

It was already noted above that the training of teaching staff in schools in the field of sects and the occult was considered by the German Bundestag to be an essential component of the prevention of sectarianism in the education system. Back in the early 1970s. teachers, on their own initiative, actively took part in various seminars and conferences on the topic of sects, which were organized by German sectologists. The beginning of targeted preventive work in this area by the state influenced the manifold increase in the number of teachers involved in this process and the differentiation of institutes offering relevant lecture courses. Currently, responsibility for this work is shared between state teacher training institutes, private charitable foundations and youth protection organizations. In Germany, lecture courses and seminars for teachers on the topic of sects were organized by the Academies for Further Education of Teachers in the cities of Comburg, Esslingen, Donauerschingen, Calw, Bad Wildbad, etc., the Institute for Retraining and Advanced Training of Teachers of the city of Mainz, the Pedagogical Institute of the city of Landau, the Institute of School and Education of the Land Mecklenburg-Vorpommern, various state centers of political education, the Konrad Adenauer Foundation, the Friedrich Ebert Foundation and many other academies, institutes, organizations and foundations.

In Austria, this work was carried out by the Pedagogical Institute of Salzburg, the Higher Church Pedagogical School of Vienna, the Institute of Religious Pedagogical Education of Salzburg and many other organizations. An analysis of the correspondence of various ministries and departments responsible for the school education system shows that in the country there is always an opportunity for all interested teachers to improve the level of their qualifications in this area. Moreover, this task is performed not only by institutions for further training of teachers, but also by specialized state and public associations specializing in working with youth. For example, the state Commissions for Children and Youth Affairs of all states of Austria (KYA) in one form or another are involved in the prevention of sectarianism among young people, increasing the level of education of the population on this topic, and even providing assistance to school students in resolving problems they have with sects. For example, KYY Tirol provides courses for young people, parents, teachers and youth workers in 13 different modules, one of which is entirely dedicated to the topic of sects. In addition, the state is developing various programs to improve the skills of parents themselves. For example, the government of the State of Lower Austria offers parents to take special courses “Sects are a danger to young people.”

For their part, sect studies centers in both countries continue to organize events aimed at improving the qualifications of teachers. Their attendance is recognized by school management as a full-fledged advanced training on this topic. In the events themselves, teachers are often indicated as one of the target audiences, along with social workers, psychologists, clergy.

German pedagogical magazines for teachers and parents regularly publish both educational and methodological materials and developments on the topic of sects, as well as critical reviews of this phenomenon as a whole. This, in turn, helps to increase the level of knowledge of school teachers in the field of sect studies. The number of articles in these publications is so large that it is not possible to make even the simplest review of them within the framework of this article. Therefore, let us dwell on a simple mention of the names of some magazines that addressed the topic of sectarianism: “School Time”, “School from the Inside”, “Magazine for Parents”, “Teach and Learn”, “Focus 6 - a magazine for vocational schools”, “Workshop: information service for youth and school newspapers”, etc. The problem of sectarianism is not ignored in special pedagogical magazines dedicated to the teaching of religion in German schools, for example, in the magazine “Religion”, Journal of Lessons on Religion and Life, etc. Several issues of the “Workbooks” collection, aimed at school teachers and published by the Pedagogical Center of Berlin, are dedicated to sects. To improve the prevention of sectarianism in German schools, surveys of teachers and students are periodically conducted (for example, a study of Bavarian schoolchildren by W. Müller, a survey of Berlin schoolchildren by H. Zinzer, etc.). In accordance with their results, the content of lectures on sects is adjusted, and other organizational and methodological conclusions are made.

In both Germany and Austria, the prevention of sectarianism in the education system has never been a priority in the work of the federal and state governments in the field of preventing the influence of sects. In the best traditions of an open society, these countries do not resort to prohibitive measures against certain sects, but enter into free and open discussion with them in the media, on public platforms and podiums, on university campuses and within the walls of schools. In resorting to such measures, the governments of these countries proceed from the quite reasonable assumption that a few lectures on the topic of sectarianism in school do not constitute any significant restriction on the rights of specific religious groups, which can, during their free time from school, day and night, present to young people an alternative point of view. Moreover, the very desire of many sects to ban any criticism of them in schools is seen as an attempt to establish a sophisticated type of censorship, in which an entire class of religious groups is completely removed from the sphere of any critical assessment and analysis.

In this article, only the most general analysis of the stated topic was carried out. The tasks of future research on this topic should include the analysis of educational, methodological and didactic materials on the topic of sects, studying the history of the development of pedagogical thought in Germany and Austria in this area, as well as the question of how necessary, possible and useful it is in countries of Eastern Europe take into account and adopt the experience of these countries in this area.

Literature

1. Anlaufstelle für spezielle Fragen. GZ 33.542/301-V/8/95. - Wien: Bundesministerium für Unterricht und Kulturelle Angelegenheiten, 23. November, 1995. - 1 S.

2. Antrag der Abgeordneten Radermacher, Egleder, Engelhardt Walter, Goertz, Irlinger, Memmel, Werner-Muggendorfer SPD. - Bayerischer Landtag. 13. Wahlperiod. Drucksache 13/6939, 1996. - 1 S.

3. Antwort auf die schriftliche parlamentarische Anfrage No. 487 / J-NR/1996. GZ