Based on the story of Chingiz Aitmatov "White steamboat" Theme: The main thing in human life. Ch aitmatov white ship presentation

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Literature lesson in grade 7 Based on the story of Chingiz Aitmatov "White steamboat" Topic: The main thing in human life.

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Objectives: to comprehend the read work of Aitmatov together with the children; continue learning to characterize literary characters through their relationships and attitude to the natural world; learn to select key episodes, quotes to characterize the characters; - develop emotional-figurative and analytical thinking of students, oral speech; to form interest in moral issues, "eternal" problems, to teach to feel the word.

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I. Introductory part A short message from a student about the life and work of Ch. Aitmatov problems of society. All works find a lively response in the souls of readers from different countries. They unite kind people, make them close to each other in something important, make people spiritually richer. The prose of the Kyrgyz writer opens and helps to realize the whole world of human feelings, moral quest) .(Students have not yet passed some works).

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2. Appeal to the writer's statement (read by the teacher). “Art should call for joy, life-affirmation, optimism. But it is also true that art should plunge a person into deep thoughts and upheavals, evoke in him useful feelings of compassion, protest against evil, give him a reason to lament, grieve and thirst to restore, to defend the best in life that turned out to be trampled, ruined ... »

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3. Appeal to the topic of the lesson - What do you consider the main thing in human life? (Be kind. Love people and your homeland. Live honestly. Take care of nature, etc.) - And now let's see how the characters of the story understand this.

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II. Comparative characteristics of Momun and Orazkul. - Ch. Aitmatov in many of his works resorts to sharp oppositions of heroes. This technique allows you to draw characters brighter. Are there any such characters in the story? (Momun, Orozkul) 1. Students read the definitions (writing on the board) magnanimous self-satisfied reliable selfish hardworking ignorant disinterested rude kind cruel friendly boastful modest vindictive ingenuous We find out which of them are suitable for characterizing Momun, and which for Orozkul's rider. Children give examples (analytical retelling, reading episodes and situations), in which these traits are most clearly manifested in the characters of the characters.

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2. Conversation - "wise" people call Momun "Quick". What does this word mean? (Quick - quick and dexterous in business). - Is there some kind of mockery in this nickname? Is this fair to Momun? - Why do people perceive the old man's kindness as eccentricity, and maybe even stupidity? (People regard kindness as an ungrateful property of a person. Kindness was not appreciated) - Did you have a moment while reading the story when you sympathized even with such a hero as Orozkul, saw in him a glimpse of something human? (When a drunken rider cries about his fate. He still occasionally feels his moral squalor).

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Compilation 3. Quotation characteristics of the heroes of Momun Orazkul “We are Bugins, and related to our very ancestor - the Horned Mother - deer. And she, the wonderful Mother Deer, bequeathed to us friendship both in life and in memory. "What do you want? Do you want me to do something for you? So I am now, you just tell me what is your need? “Uh, my son, it’s bad when people don’t shine with intelligence, but with wealth!” "Uh, my son, even in ancient times people said that wealth gives rise to pride, pride - recklessness." “Uh, my son, it’s bad when singers compete in praise, they turn from singers into enemies of the song!” “Uh, my son, and where there is money, there is no place for a good word, there is no place for beauty!” “How easy it is to suddenly become happy and bring happiness to another! That's the way to live forever." “Leave for the city. They know how to respect a person by position. If it is necessary, then it must be respected. Big position - more respect. "Beauty will not be full." “Hunting is prohibited where deer are found. And we don't have them. And we are not responsible for them. It's clear?" “I can’t crush heads like that! And not such horns I will break off. "Oh, a machine gun would!" (looking at a flock of screaming jackdaws) “So be it. Let be! I feel bad, why should she feel good? (anticipating the reprisal against his wife) “Wow, I don’t have more power, I wouldn’t twist such a ram’s horn! I wouldn't make them crawl in the dust."

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Analytical conversation - How does a boy live among adults? Why does he so often want to "go somewhere or fly away"? (The boy is only 7 years old. But he has already learned what cruelty, indifference, injustice, ingratitude are. He grows up, abandoned by his father and mother, in the care of his grandfather and step-grandmother. She constantly reproaches him and reminds him that he is a stranger. The boy feels sorry for his grandfather , aunt Bekey.) - What questions are the boy worried about? What is he trying to understand? (“Why do people live like this? Why are some evil and others good? Why are there happy and unhappy? Why are there those whom everyone is afraid of, and those whom no one is afraid of? Why do some have children, others do not? Why are some people can not pay salaries to others? "The questions remain unanswered, and the boy suffers, holding a grudge. The boy cannot understand why everyone forgives insults to Orazkul. He is sure that such people should be punished). - What is the essence of the boy's dream of the White steamer? (This is a dream of kind, loving people, of a father and a mother, of justice and happiness). - What definitions would you choose to characterize this hero? (Sensitive, impressionable, trusting, bright, friendly, able to fantasize, etc. He learned a lot from his grandfather). - What made the boy become a fish and swim away? (He swims away as a “fish” in protest against the heartlessness of adults. For the boy, the massacre of the Mother Deer, in which Momun also participated, became the collapse of the world. He was tormented by the consciousness of his own helplessness, that he was unable to do anything with these people). The image of a boy

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Theme: Chingiz Aitmatov "White steamboat"
Purpose: To comprehend the read work of Ch. Aitmatov, to continue learning the characterization of literary characters through their relationship and attitude to the world of nature.
Forms of work: Work in a group.
Type of lesson: a lesson in the assimilation of new knowledge.
Equipment: a portrait of the writer, a statement by Ch. Aitmatov, illustrations of artists for the story, a computer, additional handouts on the topic.
During the classes:
I. Organizational moment.
2. Survey of homework - expressive reading of an excerpt from the story "Wolves".
3. Reading motivation
Teacher's word.
You are well acquainted with the name of Chingiz Torekulovich Aitmatov. This is a famous writer with a worldwide reputation. Many works belong to his pen: novels, novellas and short stories.
The impetus for writing the story "The White Steamboat" was a trip to Issyk-Kul, and San-Tash forests, where the writer met a truck driver with hay, who said that two marals had come here from somewhere. “One of them was killed, and the other left ... And, apparently, he will never return,” he said sadly. He showed Aitmatov and the forester's house, where they spent the night. “So I got to the cordon where the boy from the White Steamer lived,” the writer recalled.
Creative fantasy rethought the myth of the deer, combining the real and the mythological in the story. Here in this interweaving of worlds lives a little boy...
The story begins like this: “He had two tales. One of its own, which no one knew about. The other is the one that my grandfather told. Then there was none left."
A brief retelling of the main content of the story by the teacher.
Reading the story by the teacher.
vocabulary work
Work with text.
Drawing up a plan of passage;
Retelling according to plan (short)
Appeal to the topic of the lesson
- What do you consider the most important thing in human life?
- And now let's see how the characters of the story understand this.
II. Comparative characteristics
I group the image of Momun
II group the image of Orozkul
ІІІ group the image of a boy.
Presentation of works and brief retellings of the content of the story
1. Analytical conversation.
First of all, how do you imagine it? Why doesn't he have a name?
- Momun is called by "wise" people Quick. What does this word mean?
- Is there some kind of mockery in this nickname? Is this fair to Momun?
- Why do people perceive the old man's kindness as eccentricity, and maybe even stupidity?
- Did you have a moment while reading the story when you sympathized even with such a hero as Orozkul, saw in him a glimpse of something human?
- How does a boy live among adults?
Why does he so often want to "go somewhere or fly away"?
What are the boy's concerns? What is he trying to understand?
- What is the essence of the boy's dream of the White steamer? .
- What definitions would you choose to characterize this hero?
- What made the boy become a fish and swim away?
III. Teacher's conclusion:
- So, at the age of 7, the boy understood, felt with his heart what is most important in human life. He was true to himself, to his ideal, to his fairy tale.
IV. Reflection on the final words of the story.
- Why, despite the tragic end of the story, a bright feeling is born in our soul?
How do the boy and Momun feel about each other?
To answer this question, you need to pay attention to the text:
1. “When Momun saw his grandson near the mobile shop, he immediately realized that the boy was upset about something ...”
2. “Then he looked at his grandson, awkwardly holding a brand new briefcase, pressed him to himself, the grandfather’s firm palm gently covered the boy’s head.
And he felt how his throat suddenly squeezed strongly and acutely felt the thinness of his grandfather, the familiar smell of his clothes. He smelled of dry sweat and the sweat of a hard-working man. Faithful, reliable dear, perhaps the only person in the world who did not look for a soul in a boy, was such a simple, eccentric old man, whom the students called "Quick Momun"
Draw a picture for the text. Presentation of works. Evaluation.
V. Summary of the lesson.
- At the beginning of the lesson, you answered the question, what is the most important thing in human life. Could you now complete your answer?
Teacher's conclusion.
- Each person is familiar with his inner voice, which either reproaches him or pleases him. This feeling is called conscience. Whoever follows the voice of conscience will not regret his actions. Conscience unites goodness, cordiality, faith and hope in a person.
YI. Commenting and grading students.
Reflection.
What do you remember about our lesson today?
What was important in today's meeting?
What did you have to think about?

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Biography and work of Chingiz Aitmatov
(1928 - 2008) Yesterday's people cannot know what is happening today, but today's people know what happened yesterday, and tomorrow today's will become yesterday's Ch. Aitmatov

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Chingiz Aitmatov was born on December 12, 1928 in the village of Sheker (Kyrgyzstan). Under the influence of the family, the future writer from childhood became familiar with Russian culture, the Russian language and literature.

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In 1937, his father was repressed, the future writer was brought up by his grandmother. Chingiz had to face the true life of the people: his work experience began at the age of ten, and from the age of fourteen he had to work as a secretary of the village council, solving the most difficult issues of the life of a large village.

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After graduating from eight classes, he entered the Dzhambul Zootechnical School, from which he graduated with honors, and was admitted without exams to the Agricultural Institute. In his student years, he wrote small notes, articles, essays, publishing them in newspapers. After graduation, he worked as a livestock specialist, continuing to write.

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The novel "Jamilya" (1958), later included in the book "The Tale of the Mountains and Steppes" (Lenin Prize, 1963), brought wide fame to the young writer. In 1961, the story "My Poplar in a Red Scarf" was published. This was followed by the stories "The First Teacher" (1962), "Mother's Field" (1965), "Farewell, Gulsary!" (1966), "The White Steamboat" (1970), etc.

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The first novel written by Aitmatov is "And the day lasts longer than a century" ("Stormy Station", 1980). In 1988, the famous novel "The Scaffold" was published.

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After graduating from the Higher Literary Courses, Aitmatov worked as a journalist in the city of Frunze, as an editor of the Literary Kyrgyzstan magazine. In the 1960s–1980s, he was a deputy of the Supreme Soviet of the USSR, a delegate to the Congress of the CPSU, and was a member of the editorial boards of Novy Mir and Literaturnaya Gazeta. For his works, Aitmatov was awarded the State Prize of the USSR three times (1968, 1980, 1983).

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In 1963, Aitmatov's collection "The Tale of Mountains and Steppes" was published, for which he received the Lenin Prize. The novels "My Poplar in a Red Scarf", "The First Teacher", "Mother's Field" included in the book told about the complex psychological and everyday collisions that occur in the lives of ordinary village people in their collision with a new life.

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In the story "Jamilya", the hero-narrator of which was a 15-year-old teenager, the main feature of Aitmatov's prose was manifested: a combination of intense drama in describing characters and situations with a lyrical system in describing the nature and customs of the people.

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In the story "Farewell, Gulsary!" a powerful epic background was created, which became another important sign of Aitmatov's work, motives and plots of the Kyrgyz epic Karagul and Kodzhodzhan were used.

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In the story The White Steamboat (1970), Aitmatov created a kind of "author's epic", these mythological, epic motifs became the basis of the story "Piebald Dog Running at the Edge of the Sea" (1977). stylized as a folk epic.

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In 1988-1990, Aitmatov was the editor-in-chief of the Foreign Literature magazine.

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Ch. Aitmatov was also able to make a diplomatic career: he was the USSR ambassador to Luxembourg. Currently, he is the Ambassador of Kyrgyzstan to Belgium, while not leaving his literary activity (the novel "Cassandra's Brand", 1994)

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The writer died on June 10, 2008 in a hospital in the German city of Nuremberg in a clinic where he was being treated. He was buried on June 14 in the historical and memorial complex "Ata-Beyit" in the suburbs of Bishkek

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From the very beginning, his works were distinguished by special drama, complex problems, and ambiguous problem solving. These are the early stories: "Jamilya" (1957), "My Poplar in a Red Scarf" (1961), "The First Teacher" (1963).

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“Personality and Life, People and History, Conscience and Being - these are the problematic pairs of the three indicated steps of Aitmatov's ascent to ever deeper paths,” writes the researcher of the writer's work G. Grachev.

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The book of the famous Soviet writer is a warning novel that touches on the acute moral problems of our time. The author examines the gains and losses of modern man in his spiritual life, in relation to the Motherland, people, another person, nature, evaluates his moral qualities in their development, historical relationships and trials in real life.

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The story begins with a description of the wolf family - Akbara and Tashchainar, living peacefully in the Moyunkum savannah. But this calm and serenity is only until a person invades the Asian expanses, carrying in himself not a creative, but a destructive force.

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And a terrible, bloody act of destruction of the animal world is performed, in which Akbar's wolf cubs, recently born, also perish. All living things around are exterminated, and people, obsessed with a selfish attitude towards nature, rejoice that the meat supply plan has been fulfilled. Three times the wolves went to remote places, tried to acquire offspring to continue their kind and live as the laws of life prescribe for them, and three times the evil and cruel fate, embodied in the image of people, deprived them of their cubs.

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Akbara and Tashchainar in the novel have mercy and do not wish bad to anyone. Akbara's love for wolf cubs is not an unconscious animal instinct, but a conscious maternal care and affection, characteristic of all women on earth. The wolves in the work, especially Akbar, personify nature, which is trying to escape from the people who destroy it.

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Akbar's mother, like mother nature, wants to preserve herself, her future in her offspring, but when Bazarbai kidnaps wolf cubs from the den, she hardens and starts attacking everyone to drown out the rage, longing and despair that drove her to madness.

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The she-wolf punishes not the one who really harmed her, but a completely innocent person - the shepherd of Boston, whose family had the misfortune to receive Bazarbai in their house, who was passing by their home with the cubs. Traces and led Akbara to the Boston camp. The shepherd understands what a vile deed the envious Bazarbai, who wants to harm him, has committed, but he cannot do anything.

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This disgusting drunkard, capable of any meanness, hated Boston all his life, an honest worker who, thanks to his own strength, became the best shepherd in the village. And now Bazarbai gloated and rejoiced at the thought that Urkunchiev, who had "conceited himself and became proud," was driven at night by Akbara, who had lost her wolf cubs, with a tormenting and exhausting howl.

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But the worst was yet to come in Boston. Seeing that the she-wolf who kidnapped his beloved son is running away, Boston kills Akbara and the baby, who was his continuation and the meaning of life, with one shot. Bazarbai also dies, having broken so many other people's destinies and colliding two mighty forces - humanity and nature - with each other. Having committed three murders, only one of which was conscious, Boston himself behaves on a "scaffold", overwhelmed by grief and despair that overwhelmed him, internally devastated; but in the depths of his soul he was calm, because the evil he had destroyed could no longer harm the living.

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Another hot topic, revealed by the writer in the novel, is the problem of drug addiction. Ch. Aitmatov calls on people to come to their senses, to take the necessary measures to eradicate this dangerous social phenomenon that cripples human souls. The author truthfully and convincingly describes the path of “messengers” leading to a dead end and destroying lives, who, taking risks, go to the Asian steppes for marijuana, obsessed with a thirst for enrichment. In contrast to them, the writer introduces the image of Avdiy Kallistratov, a “new-thinking heretic”, expelled from the seminary for his ideas about a “contemporary God” that are unacceptable from the point of view of religion and established church postulates.

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The spiritualized and thoughtful nature of Obadiah opposes all manifestations of evil and violence. The unrighteous, disastrous path that humanity follows causes pain and suffering in its soul. He sees his purpose in helping people and turning them to God. For this purpose, Obadiah decides to join the “messengers”, so that, being next to them, to show how low they have fallen, and direct them to the true path through sincere repentance.

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Obadiah strives with all his might to reason with them, to save perishing souls, instilling in them a lofty thought of the All-Good, All-Merciful, Omnipresent... But for this he is severely beaten, and then those to whom he extended a helping hand are deprived of their lives. The figure of Obadiah, crucified on a saxaul, resembles Christ, who sacrificed himself for the Good and Truth given to people, and atoned for human sins by death. Obadiah also took death for good, and in his last thoughts there was no reproach to the distraught crowd of murderers, but only compassion for her and a sad feeling of unfulfilled duty ...
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Anxiety is the main feeling that the novel brings to the reader. This is anxiety for the perishing nature, for the self-destructive generation, drowning in vices. “The chopping block” is a cry, a call from the author to come to their senses, to take measures to preserve life on earth. This work, strong in its content, is able to provide a person with invaluable help in the struggle for a new, bright, highly moral path, which is assigned to him by nature and to which people will sooner or later turn their mind-illumined eyes.

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"The path to truth is the everyday path to perfection..." Ch. Aitmatov

Communal state institution

"Secondary School-Complex of National Revival No. 17"

North Kazakhstan region

Literature lesson summary
in the 7th grade

Real and mythological in Ch. Aitmatov's story "White steamboat"

prepared

teacher of Russian language and literature

Adrakova Anzhela Gennadievna

Petropavlovsk

2013

Topic: Real and mythological in Ch. Aitmatov's story "White steamboat"

Purpose: compilation, defense of projects in literature; understanding of the moral position of Ch. Aitmatov.

Tasks:
educational: to show how a person's character is revealed through the relationship of a person to the natural world; to reveal how four artistic worlds are related in the story: natural, life-like, mythological and fabulous.

developing: development of coherent oral and written speech; thinking, memory; analytical skills; ability to work with text, highlight the main thing; conduct an ontological analysis of the text; ability to work in a team.

educational: to form interest in moral issues, "eternal" problems, to teach to feel the word.

Lesson type: learning new material

Lesson form: lesson-defense of creative projects

Equipment: literary text, presentation Power Point, excerpts from the film "White Steamboat", fragments of the documentary films "Life Line of Chingiz Aitmatov", "Citizen of the Globe", student illustrations.

A person must be, first of all, a person,

he must live in harmony with people like him,

in harmony with nature, it must be

bearer of high ideals...

Ch. Aitmatov

During the classes

Organizing time. 1 min

Introductory part. 2 minutes

Teacher's word. Today we have an unusual lesson for you. Lesson-defense of creative projects based on the story of Ch. Aitmatov "White steamboat". It can be noted that it was in this genre that the writer was able to express the entire diverse range of human feelings and thoughts. According to the writer, "h A person must be, first of all, a person, he must live in harmony with people like him, in harmony with nature, he must be the bearer of high ideals.

Ch. Aitmatov in his work does not break away from the roots that nurtured his talent, from Kyrgyz folklore, on the contrary, he rethought and reincarnated the images created by folk art. The writer allows himself to outline for the reader a time perspective "present-future" and always leaves the latter the right to make his own moral choice. According to Ch. Aitmatov, “art should call for joy, life-affirmation, optimism. But it is also true that art should plunge a person into deep thoughts and shocks, evoke in him useful feelings of compassion, protest against evil, give him a reason to lament, grieve and thirst to restore, to defend the best in life that turned out to be ruined ... "

Before starting work, let's get acquainted with the main stages of the creative path of Ch. Aitmatov.

Student's project "Creative path of Ch. Aitmatov" (home individual task using TSO) .5 minutes

Return to the topic of the lesson. Goal setting.1 min

In his project, Nikita was able to show what is the peculiarity of Ch. Aitmatov's work.

The cards are in front of you. During the lesson, you will have to fill them out and answer the question:

Why does Ch. Aitmatov pay special attention to myths and legends? To do this, we need to consider how 3 artistic worlds of the work correlate with each other in the work: life-like, fabulous and mythological.

You have been divided into groups. Each group worked on their own project.

Protection of projects of creative groups.

1 group "Fairytale world" 10-12 min

“He had two stories. One of its own, which no one knew about. The other is the one that my grandfather told. Then none remained. This is what we're talking about." This is how Ch. Aitmatov's story "The White Steamboat" begins. Living in a complex reality, the protagonist of the story, a seven-year-old boy, divides his world into three dimensions: the real world, the mythological world and the world of a fairy tale, goodness and justice, which, as it were, compensates for the injustices of reality, and there are many of them.

The cruelty and indifference of adults could not serve as support, help and consolation for the boy. And then he creates his own story. In this tale, the boy also has true friends - stones, plants, binoculars and a briefcase, to which he confides his secret thoughts and dreams.

The hero of the story is a boy, naively pure and dreamy, sincerely open and disinterested.

He has an amazing ability of imagination, moral purity, the ability to live fiction. His inner, intimate cohabitants are all the grace of being: mountains, forests, open spaces, lakes, seasons. And against the background of an ideal family, like the one that appeared to him on the other side of the river in the vision of three marals, the disgrace of this artificial accumulation of people on the forest cordon, supposedly forming a family, appears especially pathetic. They are all strangers to each other. And according to the grandmother: “And a stranger is always a stranger, no matter how much you feed him, no matter how much you follow him,” - they are all brought together, and in fear of life they are afraid to tear themselves apart - to break out into a different life, free, with open possibilities . The space of the cordon is closed, cramped for the boy. Even the dam that the grandfather made keeps the boy in this limited space. All around are mountain, forest, steppe expanses calling for freedom and true life, and here people are choking, afraid to go beyond the borders. Therefore, the boy goes to Karaulnaya Hill. In this he is helped by his friend - binoculars. With his help, the boy can at least temporarily escape from this place with cruel people. Somewhere there is life, where there are good people. And most importantly, there you can see a white steamer, a symbol of hope. In the magical world of a fairy tale, a boy meets his father. He dreams of turning into a fish and getting along Issyk-Kul to a white steamer, where his father sails as a sailor. To look at the white steamer, the boy comes with his friend - a briefcase, which his grandfather Momun gave him so that the boy could go to school with him. We can compare the briefcase with the boy himself - the space of the briefcase is as closed as the boy himself. He tries to close himself off from the injustice and evil of the real world: "The boy's heart rolled across the floor, climbed onto the windowsill, closer to the briefcase, and whispered to him."

In addition to strong physical vision, the boy is endowed with an even stronger, more powerful inner vision. He sees a new and untested world, where life is so serene, full of established harmony, there is eternal bliss in the arms of fabulous beauty. Only in nature the boy feels himself in his environment. That is why the boy creates his own fairy tale.

A very strong impression in Ch. Aitmatov's story is made on us by artistic details in that they are also included in the problem of good and evil. These are stones, herbs, plants with which the boy is talking. The boy has a very delicate soul. So, in the episode, when the mobile shop arrived, the boy is in a hurry, but at the same time he does not step on a single stone, carefully runs around them. After all, stones are the main friends.

Stone "Camel”: “Red humpbacked granite, chest-deep into the ground. Usually a boy would not pass by without patting his camel on the back.”

Boulder "Saddle":"Half white, half black, piebald stone with a saddle where you could sit astride like a horse."

Stone "Wolf":“Very similar to a wolf, brown, with gray hair, with a powerful and heavy forehead. He approached him and took aim.

Stone "Tank":“His favorite stone. An indestructible block near the river on the washed-out bank. So wait, the tank will rush from the shore and go.

We set ourselves the goal: to figure out why the boy gave these names to his stone friends. To do this, we turned to symbol dictionaries.

"Camel»: A symbol of perseverance and power, independence and dignity, a sacred animal of Allah.

"Saddle": Symbol of family life, peace. Laid on the graves of shamans.

"Wolf": A symbol of courage, victory, fearlessness, caring for the family.

"Tank": Symbol of combat power.

Thus, every artistic detail is included in the problem of good and evil in the work. The boy is endowed with powerful inner vision. He is very sensitive to nature.

Each object personifies good or evil for him: “Among the plants are “beloved”, “brave”, “fearful”, “evil” and all sorts of others.

So, "bodyak"- in the people "thistle". This is not a simple plant with interesting legends and history. Thistle is a thorny herbaceous plant, a weed that is constantly fought. They say that behind its thorns lies a vulnerable soul, capable of self-sacrifice and mutual assistance. We believe that the boy associated the bodyak with Orozkul. The boy fights with Orozkul, hoping that he can become kind if he has children. But that doesn't happen. Although, somewhere in the depths of his soul, Orozkul had something human. One can recall the episode when the drunken Orozkul cries because he cannot find a single friendly word for the boy. But as with a bodyak, “the boy fought with him dozens of times a day. But the end of this war was not in sight - the bodyak grew and multiplied ... ”, so Orozkul gets away with everything.

"Bindweed"- “The smartest and funniest flowers. Best of all they meet the sun in the morning. Other herbs do not understand anything - that morning, that evening, they are all right. And bindweeds, only warm the rays, open their eyes, laugh. First one eye, and then the second, and then, one by one, all the twists of flowers bloom on the bindweeds. White, light blue, lilac, different ... ". These unpretentious flowers, whose stems do not reach up, as usual, but creep or wrap around, like small vines, any support. They are a symbol of humility and humility. We believe that the boy associates bindweed with his grandfather Momun. He is the only person who cares about the boy. But who, unfortunately, by his age did not force anyone to respect himself: “Both the old and the small were with him on“ you ”, you could play a trick on him - the old man is harmless; one could not reckon with him - the old man is unrequited ... ".

« Feathers»- “They are eccentrics - feather grasses! Windy heads. Their soft, silky panicles cannot live without wind. They just wait - wherever it blows, they tend to go there. If there were legs, they would probably run away wherever they look ... But they are pretending. They are a symbol of the steppes, magical purification, silvery "waves" of feather grass are associated with the boundless sea. We also correlate the feather grass with the image of Momun's grandfather, who "was an eccentric, and they treated him like an eccentric ...".

"Shiraljins- faithful friends. Especially if there is some kind of offense and you want to cry so that no one sees, it is best to hide in shiraljins. They smell like a pine forest on the edge. Hot and quiet in shiraljins. And most importantly - they do not obscure the sky. You need to lie on your back and look at the sky. At first, through the tears, almost nothing can be distinguished. And then the clouds will come and do whatever you think of above. The clouds know that you are not feeling well, that you want to go somewhere or fly away ... "

Reading a poem to students against the background of a video of flying clouds.

Oh, how clouds are drawn!

Here is a fish, a bull's head,

Dog, horse, grandfather with a stick,

The girl with the long braid.

But painting passes quickly

The wind blows the horse's tail,

A stick looks like a tree

And the fish is on a wide bridge.

The dog has already rushed off into the distance,

The girl does not weave a braid,

Replacing the old scenery

Another painting is coming.

You just look at the sky

Tired of the hustle and bustle of life

Let them draw a true story or fiction,

As in any fairy tale, the magical world into which the boy plunges is beautiful and fair. Here, good always triumphs over evil, beauty and harmony reign here, which the boy so lacks in real life. His fairy tales are the only thing that helped the boy to live, to remain a kind, unspoiled child, believing in goodness and that it will win. That inner world protected the pure soul of the child from the evil of the outer, surrounding world. But the boy's inner world collided with the outer world, in which evil opposed good.

Having sailed away as a fish along the river, he rejected what his childish soul did not put up with. But he still had faith in goodness, because he did not die, but went away from reality into his own world of fairy tales, he did not commit suicide, but "floated away as a fish along the river."

Group 2 "Mythological world" 5-7 min

This is how the myth sounds in the story (a brief retelling of the legend according to the scheme on the slide).

“... It happened a long time ago. The Kyrgyz tribe lived on the banks of the Enesai River. The tribe was attacked by enemies and killed. Only a boy and a girl remained. But then the children fell into the hands of enemies. The Khan gave them to the Pockmarked Lame Old Woman and ordered to put an end to the Kirghiz. But when the Pockmarked Lame Old Woman had already led them to the bank of the Enesai, a maral maral came out of the forest and began to ask for the children. “People have killed my fawns,” she said. - And my udder overflowed, asking for children! The pockmarked Lame Old Woman warned: “These are human children. They will grow up and kill your fawns. After all, people are not like animals, they don’t spare each other either. ” But the mother deer begged the Pockmarked Lame Old Woman, and brought the children, now her own, to Issyk-Kul.
The children grew up and got married. A woman went into labor, she suffered. The man was frightened, began to call the mother deer. And then an iridescent ringing was heard from afar. The horned mother deer brought on her horns a baby cradle - beshik. And on the bow of the beshik a silver bell rang. And immediately a woman was born. They named their firstborn in honor of the deer mother - Bugubay. From him came the genus Bugu.
Then a rich man died, and his children decided to install deer horns on the tomb. Since then, there has been no mercy for the deer in the Issyk-Kul forests. And there were no deer. Deserted mountains. And when the Horned Mother Deer left, she said she would never return.

In the story, we see a complex construction of the text: the introduced text about the Horned Mother Deer illuminates the events that run in parallel with the main ones (the text is in the text). The legend of the mother deer is presented by the author as a very real story. In ideological and semantic terms, the legend turns out to be leading; it psychologically and philosophically illuminates the events of real life.

In our project, we decided to find out why the maral's uterus is the progenitor of the clan for the Kyrgyz. For this, we decided to consider deer symbolism. So the deer is:

A symbol of repeated creation and rebirth;

The path of solitude and purity;

Symbol of nobility and greatness;

The symbol of the beginning, opposing evil.

We were also interested in the fact that the story indicates the presence of horns in the name of the deer - the Horned Mother Deer. What do they symbolize horns:

Force;

Power;

Power;

mystical rebirth;

Courage;

Nobility.

Thus, the myth present in the work performs a dual function: ideological and aesthetic and national. The myth of the Horned Mother Deer in the story is a link between the present and the past. A myth for Aitmatov is a "clot of wisdom" of the ancients, proven experience by generations. The myth models the artistic picture of the world, becomes a tool for revealing the actual problems of our time and penetrating into the depths of the social mind. By analogy with the myth, the artist depicts social relations, philosophically comprehending them. Those. the mythological world, we believe, helps to better consider the life-like, real world. Momun, just as the Horned Mother Deer takes care of a boy and a girl, brings up her abandoned grandson. The deer, according to Eastern mythology, is the royal prey, and therefore it is likened to the king; his killing on the hunt is identified with the death of the hero himself.
Thus, having killed the Horned Mother Deer, Momun "kills" himself: "... smitten with grief and shame, the old man lay face down, as if killed, not responding to the boy's voice."

Aitmatov refers to the myth as a metaphor that reflects through the age-old wisdom the problems of the present, which remain relevant even now, such as the connection of generations and the transfer of spiritual experience.

Group 3 "Lifelike world" 5-7 min

The action of the story takes place on a small cordon. There are only three families on the cordon: this is grandfather Momun with Grandmother, aunt Bekey - "the most miserable of all women", because she cannot have children, for which her husband Orozkul, the head of the cordon, systematically beats her, and the worker Seidakhmat lives here with his wife Guldzhamal. And "the only boy in all three yards." The boy was left by his parents in the care of his grandfather. Both father and mother have other families. The boy lives with his grandfather Momun, where their relative Orozkul oppresses and humiliates them all the time. The grandfather could not protect his grandson from the cruelties and injustices of this world, for he himself was weak. In the story, as, alas, in life, it turns out that the best people are poor, unhappy, humiliated by those who have power and strength. So, grandfather Momun “worked all his life from morning to evening, lived in troubles, but did not learn to force himself to be respected” and ended up in the power of a vindictive and limited relative - Orozkul.
And the boy sees this life full of injustices. In the real world itself, we would emphasize the existence of a separate problem of the collision of good and evil, thereby highlighting two separate thematic lines in the story: the boy's inner world against the outer world and Momun against Orozkul in the outer world itself.
Good and evil are two mutually exclusive concepts. And in his dreams, the boy tried to make the real world kinder, "re-educating" evil. He hoped that Orozkul would become good if he had children, if he knew that he would leave behind offspring. But at the same time, it is clear that if there was even a drop of kindness in Orozkul, then he would give his warmth to the boy, as the Horned Mother Deer did in the legend. And, knowing that his uncle was actually filled only with evil, the boy often dreamed of a picture of retribution. The boy, like the reader, subconsciously understood that evil and good cannot coexist, something must be exterminated. Orozkul forced grandfather Momun to violate his moral laws, to trample on what he and the boy had believed in for so long. Orozkul forced him not only to kill the deer, but to encroach on what he believed in all his life, “on the memory of his ancestors, on his conscience and covenants”, on the moral laws of the Bugins. Momun did evil in the name of good, for the sake of his "ill-fated daughter", for the sake of his grandson. But his philosophy of evil in the name of good failed. By killing the deer, he dooms the boy to death. Momun himself helped to create a world of legend for his grandson by telling about the Horned Mother Deer, but he himself destroyed this world. "And now, stricken with grief and shame, the old man lay face down on the ground." And the boy was completely alone in this world. In an instant, all his dreams and hopes were destroyed, the cruelty of the world, from which he had been hiding for a long time, appeared before him in all its guise.

But we still do not believe that evil has won. No, it lost in a duel with a seven-year-old child who will come to these people for the rest of his life both in a dream and in reality. It is impossible to destroy everything in its path with impunity. And no one will ever love Orozkul, because he sows only fear and pain. And everyone who indulged this evil with their indifference will never be happy, because in every drop of rain they will see a silvery fish with the eyes of a boy. Good is stronger than evil. There are more good people. Not like Momun, who do not know how to fight for good, but those who come to the rescue in difficult times. The boy did not remain rude and weak, but sailed away to the kind, strong, went swimming to his white ship, to his dream.
Viewing a fragment from the movie "White steamer"(grandfather Momun is sitting by the fire, a boy comes up to him; the boy goes to the river) 3 min

Generalization.

I ask you to answer the question posed at the beginning of the lesson: why does Aitmatov pay special attention to myths and legends, and how do the worlds of the work relate to each other?

- Student response: Aitmatov introduced into modern realistic prose what is the heritage of the past culture: myth, legend, tradition. Elements of the mythological consciousness of the world can be adapted to the modern way of thinking. So the theme of memory is important in many ways. We need to understand what historical memory is. People must remember everything. As the master of the word himself said : “Someone will correctly notice: it’s hard for someone who remembers everything. So, let it be hard for us, but we must not forget the lessons of the past. And let these lessons influence us in everything: our behavior, our consciousness, actions.”

6. Reflection with implementation. 5 minutes

1. Teacher's word. Summing up our lesson, we saw with you what moral lesson you can learn for yourself by reading Aitmatov's story. As you can see, life gives us the opportunity to solve a lot of difficult issues. Honore de Balzac said: "The fabric of our life is woven from tangled threads, good and evil coexist in it." What should help us not to do evil to another? Let's try to put together tips to help avoid evil. Each on a piece of paper writes the most important, in his opinion, advice. Then you will read them.

2. Students read out their tips and attach them to the balloons.

Adviсe:
1. Do not wish evil to others, do good, and the world will become a better place.
2 Do not anger others, and do not be angry yourself.
3. Anger, hatred, rudeness do not keep in your heart
4. Kindness will save the world!
5. Do not do to others what you do not wish for yourself.

6. Always help people who need our help;

7. As often as possible, just smile at each other and say warm, affectionate words.

3. Teacher's word.

(A rainbow drawing appears on the interactive whiteboard)

Look, a miracle happened! Your words made a rainbow. There is a belief that if a person passes under a rainbow, he will definitely be happy. I wish you all joy, happiness and kindness. The path to kindness is not easy. Each person has their own path to kindness. Let's do good. There are people around you who really need it. Today, at our lesson, a spark of good was lit in each of us. Keep the warmth of kindness and share it with others. And do not forget to do good deeds and then people will not forget you. This is the meaning of life.And never forget that we are people, (on the slide the topic and epigraph of the lesson ) and “a man must be, first of all, a man, he must live in harmony with people like him, in harmony with nature, he must be the bearer of high ideals.”

- Watching the video clip “Farewell. Ch. Aitmatov.1 min

Mutual evaluation. 2 minutes

And now I will ask you to fill in the mutual evaluation sheets.

Homework: think about the symbolism of the name, compare the images of Momun and Orozkul. 1 min

Full name of the student ____________________________________________________________

lifelike world

___________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________

Mythological world

Fairy tale world

List of used literature

1. V.V. Savelyeva, G.G. Lukpanova, G.Z. Shashkin. Russian literature. Almaty: Atam ura, 2010

2. Chingiz Aitmatov. White ship. M.: AST, Astrel, 2010.

Used materials and Internet resources

1.

2. Documentary "Citizen of the Globe":

3.

4. The film "The White Steamboat". Kirghizfilm, 1975

Literary reading in7th gradee

Pabout»

Target:

• Collection of associations;
• Reading and analyzing text;

Forms of work: Group work.

Lesson type: a lesson in the assimilation of new knowledge.

Equipment:

During the classes:

I. Organizing time

1 І . Appeal to the topic of the lesson

1. Brief student message

I group the image of Momun

II group the image of Orozkul

ІІІ group the image of a boy.

2. Analytical conversation.

.

III. ATconclusionteachers:

IV

V. Summary of the lesson.

-

Teacher's conclusion.

?І

Reflection.

• What did you have to think about?

View document content
"Chingiz Aitmatova "White steamboat""

Republic of Kazakhstan, Karaganda region,

Aktogay district, secondary school named after K. Baiseitova

teacher of Russian language and literature

Satmaganbetova Zhanar Amanzholovna

Literary reading in7th gradee

Paboutstory by Chingiz Aitmatov "White steamboat»

Target:

Together with the children, comprehend the read work of Ch. Aitmatov, continue learning to characterize literary heroes through their relationships and attitude to the world of nature.

Tasks:

Collection of associations;

Reading and analyzing text;

Independent creative work of students.

Forms of work: Group work.

Lesson type: a lesson in the assimilation of new knowledge.

Equipment: portrait of the writer, Ch. Aitmatov's statement, artists' illustrations for the story, computer, additional handouts on the topic.

During the classes:

I. Organizing time

1 І . Appeal to the topic of the lesson

What do you consider the most important thing in human life?

1. Brief student message(home individual task) about the life and work of Ch. Aitmatov

And now let's see how the characters of the story understand this.

II. Comparative characteristics

I group the image of Momun

II group the image of Orozkul

ІІІ group the image of a boy.

Presentation of works and brief retellings of the content of the story

2. Analytical conversation. (Identify its main parts)

Momun is called by "wise" people the Quick One. What does this word mean?

Is there some kind of mockery in this nickname? Is this fair to Momun?

Why do people perceive the old man's kindness as eccentricity, and maybe even stupidity?

Did you have a moment while reading the story when you sympathized even with such a hero as Orozkul, saw in him a glimpse of something human?

How does a boy live among adults?

Why does he so often want to "go somewhere or fly away"?

What are the boy's concerns? What is he trying to understand?

What is the essence of the boy's dream of the White Steamer? .

What definitions would you choose to characterize this hero?

What made the boy turn into a fish and swim away?

III. ATconclusionteachers:

So, at the age of 7, the boy understood, felt with his heart what is most important in human life. He was true to himself, to his ideal, to his fairy tale.

IV. Reflection on the final words of the story.

Why, despite the tragic end of the story, a bright feeling is born in our soul?

Draw a picture for the text. Presentation of works. Evaluation.

V. Summary of the lesson.

- At the beginning of the lesson, you answered the question, what is the most important thing in human life. Could you now complete your answer?

Teacher's conclusion.

Each person is familiar with his inner voice, which either reproaches him or pleases him. This feeling is called conscience. Whoever follows the voice of conscience will not regret his actions. Conscience unites goodness, cordiality, faith and hope in a person.

ҮІ . Commenting and grading students.

Reflection.

What do you remember about our lesson today?

What was important in today's meeting?

What did you have to think about?