Along with the processes of globalization in the sphere of culture, there is also a less noticeable polarization of the world community on the basis of the separation of cultural systems. The progressive ones develop more and more rapidly, while the regressive ones lag behind more and more and fall into more and more negativism in relation to the former. Researchers find mechanisms and incentives for this less and less in the spheres of pure economics and politics.

Thus, the confrontation between the extremist branches of Islam and world civilization occurs almost entirely in the sphere of culture. An increasing cultural impact is being felt in regions that were not long ago isolated from the global development process.

In Western countries, cultural evolution encompasses an ever-increasing mass of the population. Among the neophytes, the overwhelming majority are young girls. Quite quickly, they realize that acting as a birthing machine and participating in educational and cultural processes are incompatible things. An increase in the cultural and educational level of young women leads to a sharp decline in the birth rate, and today not a single developed country reproduces its indigenous population. To fill jobs, especially those requiring low qualifications, it is necessary to import tens, and then hundreds of thousands of migrants who are not ready for life in a culturally developed country. Ultimately, these latter dramatically change the nature of sociocultural processes in society (France, Germany, the United States of America) and change the face of the country.

An analysis of the history of human society shows that one of the most important conditions for the existence and further development of culture is the possibility of exchanging spiritual values ​​between people. In each new generation, a person becomes a person only as a result of his assimilation of the cultural wealth of mankind. The personality is formed in communication with other people and in the comprehension of cultural values. These processes occur due to the transmission and reception of information, its interpretation and assimilation, that is, on the basis of communication. During its existence, culture has received six powerful impulses that accelerate development: first, the emergence of human speech; the second - the emergence of writing, which allowed a person to enter into communication with other people who are not in direct contact with him; the third is the development of book printing, which provided an opportunity for many people to gain access to knowledge and thereby join the culture; the fourth - the spread of television together with accompanying inventions (satellite and cable television, video recorders and telefaxes, video texts and video telephones) and the fifth - cellular communications, pagers and especially the Internet network, provided almost all of humanity with the opportunity to become direct witnesses and participants in the historical and cultural process taking place on our planet.

The sixth source of the latest cultural impact is the unprecedented expansion of the tourism industry.

All these significant influences on the development of culture, in one way or another, are associated with information interactions, intercultural communication.

>Intercultural communication - informational interaction of cultures in the process and as a result of direct or indirect contacts between different ethnic or national groups.

These contacts can be carried out:

¦ through direct face-to-face meetings of individuals belonging to different ethno-national groups;

¦ indirectly, with the help of written handwritten or printed documents (letters, manuscripts, books, inscriptions), or getting acquainted with iconographic material (drawings, photographs, films and television filming);

¦ by acquaintance (study) with objects made or used in the life process of an ethno-national group, acquaintance both at the place of residence of the group and in other places with objects that ended up there as a result of movement (museum).

In modern scientific and educational literature, the term "intercultural communication" is used in almost all cases when a person belonging to one ethnic group enters into personal contact with a person of another group as a result of the movement of one of the contacts. With this approach, the source of obtaining an idea of ​​another culture is only the directly observed behavior and speech of the individual, which can be neither exhaustive, nor simply a sufficient basis for a more or less adequate understanding of another culture.

In this sense, a tourist trip to another country is rather an ordinary entertainment than a more or less sufficient intercultural communication.

For a more complete picture of another culture, systematic notification of the processes taking place in other regions is necessary. This can be achieved only with systematic notification of the processes taking place in other regions, with the help of permanent correspondents. It is through the implementation of this mechanism that the most complete and comprehensive intercultural communication is carried out.

Another variant of the process of intercultural communication takes place when a group of displaced persons from the recipient country arrives in the donor country. In the ordinary sense, these are migrants. In this case, we are dealing with a distorted version of "intercultural communication", since displaced persons are neither typical representatives of the culture of the recipient country, nor even its full carriers.

On the other hand, in the donor country, they are faced not with the culture of the host country, but with the reaction of the aborigines to the newcomers.

Such a mechanism of contacts cannot in any way be defined as "intercultural communication".

Serious socio-cultural, philosophical and organizational-practical problems, far from being studied properly, are associated with the spread of new means of communication. These funds have invaded almost all spheres of life in historically such a short time that society has not yet been able to realize the opportunities associated with them and the dangers posed by them. The introduction to the culture of the broad masses, taking place with the help of technology and powerful information flows, the formation of a single audiovisual environment of culture on the scale of not only individual countries, but also the world civilization, entailed radical changes in society.

Thanks to the new information technology, all the characteristics of intercultural interaction in the processes of work, everyday life, leisure, education, and everyday communication are changing before our eyes.

There is no unity among researchers both in our country and abroad in assessing the socio-cultural role of international communication. Some researchers enthusiastically list the wealth of ways to use communication, consider them as completely new, while arguing that communication between people has existed in all eras, and in our time, new technical means of its implementation have simply appeared, and this has not brought anything fundamentally new. Others pay exaggerated attention to certain types of communication, which leads to an underestimation of the role of the “proper human” factor in culture, to the replacement of the question of the essence and meaning of communication with a question of its form and mechanisms.

In the Russian language, the word "communication" first appeared in connection with international events. It was first used by Peter I.

This happened due to the fact that according to the Stolbovo Treaty of 1617, the Swedes completely pushed Russia away from the Baltic Sea and seized the ancestral Russian lands along the coast of the Gulf of Finland. Giving a political assessment of this circumstance, Peter I noted: the Swedes, having pushed Russia away from the Baltic Sea, thereby "closed the curtain to good-hearted eyes and cut off communication with all the light."

The most important circumstance should be considered that the term "communication", along with many others, entered the first Russian dictionary foreign words(XVIII century). This dictionary, entitled "Lexicon of new vocabulary in alphabetical order", contains an interpretation of 503 foreign words. On page 9 of the "Lexicon" we find the word of interest to us: "Communication - negotiation, message".

From this moment on, the word "communication" is included in business Russian speech. Some time later, even a special Communications Department was approved. Now this word is included as mandatory in all dictionaries of Church Slavonic and Russian, as well as in dictionaries of foreign words. Latin word communicatio belongs to the vast family of words with the root munis (munus). One of the key words of this family, from which many derivatives originated, including our "communication", is the word communis, meaning "general, universal". From him comes communio- community, complicity.

Now, summing up some preliminary results, we will highlight two points:

1) the term "communication" contains the meaning of transfer, message, information;

2) it also includes the phenomenon of complicity arising from the public reception of information, the formation of a certain community of people who received this information.

A wide field of meanings and actions, which is covered by the term "communication", is described by one of the founders of the theory of mass communication V. Schramm:

A person directly or indirectly communicates with a huge number of people. The scheme of his communication includes: internal communication - dialogues with himself, the process of thinking, remembering, dreaming; communication with close people - with family, friends, neighbors; communication with work colleagues; repeated communications with sellers, doctor, tax collector, etc .; communication with casual oncoming; communication with people familiar from books and from screens of mass communication; communication with anonymous sources through various means of culture (reference books, radio and television, etc.).

The modern understanding of the processes we are investigating could be briefly summarized as follows.

Communication is specific social relations that arise in the process and are preserved as a result of the exchange of information between individuals or their associations and contribute to the preservation and development of the spiritual unity of the human community. At whatever stage of the historical process of the development of human society we cast our gaze, always and everywhere we see that the processes of the unity of international social forces are inextricably linked with the processes of communication.

This circumstance was emphasized by Aristotle in his doctrine of the state. According to Aristotle, the participation of an individual in communicative processes is generally a criterion by which he can be attributed to the citizens of a given state. If an individual, he says, is not able to enter into communication, "he no longer constitutes an element of the state, becoming either an animal or a deity."

We find a similar idea in the founder of cybernetics N. Wiener: "Information exchange is the cement that holds society together."

Communication is closely related to culture and constitutes one of its most important elements. So, for the successful preservation of culture, the latter must meet several conditions:

¦ have a large volume with high redundancy (small crops are poorly preserved);

¦ have an information-holographic structure (any part of it must have the properties of restoring the integrity of culture);

¦ to carry out periodic re-systematization of cultural information in order to consolidate it;

¦ create conditions for minimizing storage losses;

¦ be able to easily find the information you need in large storage volumes;

¦ broadcast information for new generations in accordance with the volume of culture, historical circumstances (i.e., taking into account changing conditions), the scale of reproduction (elite - elite, masses - mass, average - average); in addition, the volume of information transmitted should significantly exceed the immediate need;

¦ have a filter-barrier for introduced innovations.

Communication, however, is not the only way people interact in international practice. In the process of developing contacts between people or their associations, such moments often come when the communicative possibilities of influencing one side on the other in order to change its behavior are or seem to be exhausted. Then the mechanism of forcible coercion to a certain way of behavior comes into play, a mechanism that rests not on the transmission of information (mainly), but on the application of force, cruelty, the mechanism of coercion. Coertia(from lat. coerceo- punish, curb, tame) - a mechanism for implementing influence or interaction not in a communicative way, but with the use of force, coercion (fight, imprisonment, war, etc.). The concept of "coertia" is the antithesis of the concept of "intercultural communication".

General function of intercultural communication- correlation of relations between countries and ethnic groups, classes, strata, national groups, religious organizations, etc. in order to maintain the dynamic unity and integrity of the world socio-cultural structure.

Intercultural communication fulfills its general function through the following means:

1) creating and maintaining a "picture of the world"(message about facts, events, ideological orientation, about the political significance of certain phenomena in the external environment for a given community);

2) creating a "picture of communities"(reporting of facts and events, social orientations regarding changes taking place within ethnic communities;

3) broadcasting cultural values, carried out in two forms - as diachronic and synchronous processes.

The study of the processes of mass communication in modern society is a matter of exceptional importance. Mass communication has a profound effect on areas that would seem to be remote from the sphere of spiritual production. Problems of social planning, problems of urban development, transport, supply, labor, free time - when solving these and similar issues in our time, one cannot but take into account the influence of intercultural communication on them.

In addition, it should be noted that communication itself is nowadays an important economic factor. At one time, Napoleon I said that the progress of social welfare can be judged by the results of the postal stagecoach accounts, because they indirectly reflected the international economic activity of a particular country.

In our opinion, the process of information movement in the intercultural communication system includes:

¦ analysis of the environment;

¦ selection of events for display;

¦ interpretation of the event;

¦ message coding;

¦ message transmission;

¦ message reception;

¦ message decoding;

¦ interpretation of the message;

¦ selection to memory;

¦ use of information in life practice.

The processing and production of information by a person is carried out not arbitrarily, but according to the given laws of his own mental processes. Have different people, in different cultures, these processes proceed in different ways. The consciousness of everyone perceives only a part of a continuous spectrum of phenomena, therefore the real world is significantly different from the model of the world created by our sensations. Many restrictions in the reception of information are associated with the peculiarities of both the individual human psyche and the cliches developed by cultures.

The very types of communication used in life practice impose a framework on the process of accepting and assimilating information. These types are:

¦ direct, interpersonal communication;

¦ intergroup communication;

¦ intergroup communication;

¦ intercultural communication;

¦ mass communication.

It is interesting to note that when moving in this list from number 1 to number 5, feedback in the communication process weakens, which undoubtedly reduces its productivity.

9.2. Structure and means of intercultural communication

All that has been said to a sufficient extent explains the need for the study of communication, which we are considering, first of all, from a theoretical and cultural point of view. The importance of this topic for the practice and theory of culture can be justified by the following considerations:

¦ firstly, the theory of culture studies the integral system of culture, which is constituted to a large extent thanks to stable communication links that support the integrity of culture in time and space;

¦ secondly, the theory of culture has as an urgent task the study of the methods, ways and results of the impact of culture, its individual elements on society, the life and development of social groups, on the consciousness of people. The impact of culture on the sphere of "society" is carried out as an information and communication process associated with the directional transfer of information, its perception, comprehension and assimilation;

¦ thirdly, the theory of culture owes its origin, not least of all, to the intensification of cultural exchange, increased frequency and deepening of contacts between cultures, which should ultimately lead to the formation of a single world culture of humanity, built on the harmonious interaction of distinctive regional-ethnic cultures. The problem of the mutual influence of cultures as a problem of communication between them is, therefore, in the center of attention of the theory of culture from its very inception, and today it has emerged into a more or less independent field of science - the science of intercultural communication;

¦ fourthly, the cultural aspect of the phenomenon of communication is especially clearly revealed in the study of the development process artistic culture, in which a huge role is played by communication between the creator and consumers of art belonging to different cultural communities;

¦ Fifth, the theory of culture, like a number of other modern branches of science, is formed as a result of the growing process of integration of sciences, their mutual enrichment through the establishment of communications between creators and consumers of culturological knowledge. At the same time, the nature of such communications significantly affects the formation of the very subject of cultural studies, the setting of its goals and problems.

Naturally, in this case, cultural theorists pay special attention to the study of the means of intercultural communication, which are not indifferent to the quality of transmission and reception of information.

One of the most amazing and still extant ancient ways of communication is the "jungle telegraph".

The transmission of information over a distance with the help of drums is done either with the help of one instrument, or with the help of a whole set of drums, each of which has a certain pitch and timbre. Each of the drums is specialized for one type of message. Thus, the highest-pitched drums gather council members, others announce the hour of the royal dinner and "when the king goes to the toilet." There are special drums that can convey almost any message.

Lawrence Greene dedicated a special book to drum communication in Africa. It tells, for example, that according to the legend of one of the tribes of West Africa, God first created a drummer, then a hunter and a blacksmith. The drummer in Africa is such an important person that in many tribes he has no other duties than playing the drum. In the old days, after making a big drum, it was necessary to sprinkle it with the blood of a human sacrifice, because it was believed that the drum could not speak properly until it heard a human scream.

The drum beat can be heard at a distance of up to 30 km. The system for transmitting sounds on the drum is not at all a variant of Morse code. With the help of the drum, vowels, consonants, accents, punctuation marks are reproduced. Attentive researchers have repeatedly pointed out that there is a special drum language. In most tribes, at birth, each of the newborns is given two names: one name - speech, and the second name specifically for transmission on the drum - "drum name".

The drum language in African tribes is taught from childhood, and almost every African understands it.

It must be said that the drum even today, despite the extensive development of modern mass media, finds an unusually large application in the modern life of the African village. Sociologists have calculated that most of the socially important information is transmitted not with the help of newspapers and radios, but with the help of a drum. It often happens that different news reaches the village through official communication channels, and is distributed to all residents of the tribe with the help of a drum. As shown by an experiment recently conducted by Indian scientists, a small message can be transmitted with a drum over a distance of 480 km in just 17 minutes.

The bell served as another widespread means of acoustic transmission of various messages among many peoples. For many centuries Russian life was governed by the bell. Bells of various tones, combined with a specific battle tempo, created specialized messages that were understandable to all residents of the area. So, in Russia from century to century there was a special "alarm bell", which was heard in the event of any emergencies - riots, unrest, etc. When a threat of an enemy attack, the "siege bell" sounded. A special veche bell was assembled for the council of citizens. A widespread network of specialized bells existed in Western Europe as well.

The oldest printed book in today's science is considered to be a book imprinted from 12 carved wooden boards in Korea in the 8th century. One of the most valuable documents in book printing is the so-called "Diamond Sutra", which until recently was considered the most ancient book - an Indian work published in Chinese translation. It is published in the form of a scroll about 5 m long. At the end of this scroll, it is reported that the book was printed on May 2, 868 by Wang Chi "for the free general distribution, with the aim of deep reverence to perpetuate the memory of his parents."

The first person who, according to modern research, applied the method of printing with movable letters, is the Chinese blacksmith Pi Sheng (according to other sources - Bi Sheng). The story of how this happened is contained in the work of Sheen Kuo (15th century), which says that during the reign of Chin Li (1041-1049) there was a man in cotton clothes (that is, from the common people) Pi Shen , who invented movable type printing. His method was as follows: he took sticky clay and carved written characters on it, thin as the edge of a coin. He made a separate letter for each sign, burned it on fire to make it hard. Previously, he prepared an iron plate and covered it with a mixture of pine resin, wax and paper ash. Intending to print, he took an iron frame and put it on an iron plate, then he placed letters on it, close to one another. When the frame was full, it formed a single printed board.

In Russia, writing existed even in pre-Christian times. The Bulgarian scholar-monk-monk Brave, in his legend about writing, also mentions the original Slavic alphabet: “Before the Slavs did not have books, but they counted and guessed by features and cuts, being pagans”.

An important circumstance is that simultaneously with the creation of theological books, there were primers among the first books published in Russia. Between 1563 and 1568 was probably published by Ivan Fedorov, a small book entitled "The beginning of the teaching of children who want to understand the scriptures." The primer of 1574, the Slavic primer of 1596, published in Vilno, the alphabet of Vasily Burtsev, published in 1634, is known. and letters along with examples of declension and conjugation.

The post office in Russia, as is attested not only by Russians, but also by some foreign writers, with the early development of the sled chase is one of the oldest in Europe, except, of course, the Roman post.

The very first written Russian monuments testify to the existence of a specialized service of princely messengers who transported orders and transferred information between cities and villages. To replace the messengers under Ivan III in the 15th century. came a specialized organization of the so-called Yamskaya chase. The need for frequent written communications with Poland, with which at that time lengthy negotiations were conducted, required the introduction of a special postal route that followed from Moscow through Bryansk to Vilno. This tract was organized on the initiative of the boyar Afanasy Ordyn-Nashchokin. Then, on his own initiative, a regular mail was opened to Courland and Riga.

At the request of English and Dutch merchants, who at that time traded extensively with Russia, a special post office was established from Moscow to the "Arkhangelsk city". Mail was to be sent there once a week, and the delivery time for letters was ten days.

In 1698, according to a decree written by postmaster Vinnius, the Siberian post was established.

The government bodies were in dire need of obtaining information about foreign states, about governments and orders in these countries, for during the time of troubles Russia found itself in such dense isolation that the Russian rulers did not even know the names of the sovereigns reigning in other countries. Russian envoys went abroad with credentials in which the names of such rulers were written, who had not been alive for a long time. At this time, newspapers appeared in Western Europe, which contained all kinds of news and news necessary for the correct political orientation. Agents abroad, primarily in Riga and Poland, learned about all sorts of events and sent both printed and written messages, which were called "messenger letters" or "columns". These reports were compiled specifically for reading by the king and those close to him. Before the post office was established, news from abroad arrived with a delay of three, sometimes six months. But beginning in 1621, foreign newspapers began to arrive more or less regularly, and from that moment in the ambassadorial order they began to systematically make extracts of interest from them.

The material discussed above shows that in the Russian state even in pre-Petrine times, the development of a specialized service for collecting international information proceeded not along the line of passive perception of messages published in European newspapers, but was accompanied by an active and energetic search for information vital for the Russian state.

Russian handwritten chimes played an exceptional role in the history of the development of Russian culture. The Petrovsky printed sheets were prepared not only by the entire course of development of Russia by the beginning of the 18th century, but above all by the fact that for a whole century (and perhaps even more) the information system was functioning in Russia, with the help of which several generations of people who ruled Russia, including Peter the Great himself.

In the history of mankind, the means of communication have evolved from the transmission of information by word of mouth, short correspondence (birch bark letters, clay tablets) to the development of writing, the appearance of letters, typography, to mass media such as newspapers, radio, telephone, cinema, television, computer , up to the Internet. Art has always played a huge role in direct cultural communication.

Along with different means of communication, its types are also different.

9.3. Types of intercultural communication

The variety of social interactions, social contexts and intentions of participants in communication is reflected in a variety of speech genres - from everyday chatter to emotional confessions, from business meetings and negotiations to speaking in the media. At the same time, verbal communication through images, motives, attitudes, emotions determines social and interpersonal relationships, speech constitutes them.

Even a superficial observation of people's behavior allows us to single out a special group among them, distinguished by high sociability. People of this type can easily establish contacts with other people and acquire acquaintances, they feel comfortable in any company. According to the observations of psychologists, such people consciously or unconsciously use certain methods of attraction, that is, the ability to win over the interlocutor. Special studies of foreign scientists have determined that the nature, form and style of communication largely depend on the first minutes, and sometimes seconds of communication. There are many very simple techniques that make it possible in almost any situation to facilitate the initial stage of communication, which determines the entire further course of this process. These techniques include a smile, addressing the interlocutor by name, a compliment, etc. Well-known to every person, often unconsciously used in everyday practice and effective communication techniques allow you to win over the interlocutor and lay the foundation for long and effective communication.

Depending on the combination of various methods, techniques and styles of communication in communication, it is customary to distinguish three main types of intercultural communication: verbal, non-verbal and paraverbal.

According to experts, three-quarters of the communicative interaction of people consists of speech (verbal) communication. In the process of communication, people mutually influence each other, exchange various ideas, interests, moods, feelings, etc. For this, each culture has created its own language system, with the help of which its carriers have the opportunity to communicate and interact. In science, various forms of linguistic communication are called verbal means of communication. Verbal communication is understood as linguistic communication, expressed in the exchange of thoughts, information, emotional experiences of the interlocutors.

Studies of the communication process show that verbal (verbal) communication is the main type of human communication, but it is accompanied by various kinds of non-verbal actions that help to understand and comprehend the speech text. The effectiveness of any communication contacts is determined not only by how clear the words or other elements are to the interlocutor verbal communication, but also the ability to correctly interpret visual information that is transmitted by facial expressions, gestures, body movements, tempo and timbre of speech. Although language is the most effective and productive tool for human communication, it is still not the only means of communication. The fact is that only factual knowledge can be conveyed by means of verbal communication, but they are not enough to convey a person's feelings. Various kinds of feelings, experiences and moods that do not lend themselves to verbal expression are transmitted by means of non-verbal communication. Sphere non-verbal communication make up all non-linguistic signals sent by a person and having a communicative value. These tools combine a wide range of phenomena, including not only facial expressions, gestures, body postures, timbre of the voice, but also various elements of the environment, clothing, elements of appearance, etc.

> Under non-verbal communication in science is understood as a set of non-linguistic means, symbols and signs used to convey information and messages in the process of communication.

In the process of communication, the spoken word is never neutral, and often it is even more important than the content of the message. The meaning of the utterance can change depending on what intonation, rhythm, timbre, phrasal and logical stress were used to convey it. All these sound elements of information transmission are called paralinguistic means. Researchers identify the following acoustic means that accompany, supplement and replace speech sounds: tempo, pitch, loudness, speed, timbre, rhythm, pauses, intonation, sighs, moans, coughs, etc.

Voice characteristics are among the most important factors of perception, since speech shades affect the meaning of an utterance, signal emotions, a person's state, his confidence or uncertainty, etc. Therefore, along with verbal and non-verbal means of communication, paraverbal means are used in communication - a set of sound signals, which accompany oral speech, adding additional meanings to it. An example of this kind is intonation, signaling an interrogative nature of a sentence, sarcasm, disgust, irony, etc. In other words, in paraverbal communication, a certain part of information is transmitted through vocal tints, which are given a certain meaning in different languages.

Intercultural interactions carried out in different types communication using different means led to different results in terms of changing cultures, preserving or partially losing their identity, spiritual enrichment (due to borrowing someone else's experience) and even to the emergence of new cultures as a result of direct interactions.

9.4. Acculturation in intercultural interactions

Cultural contacts are an essential component of communication between peoples. In interaction, cultures not only complement each other, but also enter into complex relationships, while in the process of interaction, each of them reveals its originality and specificity, cultures mutually adapt by borrowing the best products. The changes caused by these borrowings force people of a given culture to adapt to them, mastering and using new elements in their lives. In addition, the need to adapt to new cultural conditions is faced, for example, by businessmen, scientists who travel abroad for a short time and come into contact with a foreign culture; foreign students living in a foreign country for a long time; personnel of foreign companies; missionaries, administrators, diplomats; finally, emigrants and refugees who voluntarily or involuntarily changed their place of residence, who have moved to another country forever, they must not only adapt, but become full-fledged members of the new society and culture. Usually, volunteer migrants are better prepared for this than refugees who were not psychologically ready to move and live in a foreign country. As a result of this rather complex process, a person, to a greater or lesser extent, achieves compatibility with a new cultural environment. It is believed that in all these cases we are dealing with the process of acculturation.

Study of the processes of acculturation at the beginning of the XX century. was started by the American cultural anthropologists R. Redfield, R. Linton and M. Herskovitz. At first, acculturation was considered as a result of long-term contact between groups representing different cultures, which was expressed in changes in the initial cultural models in both groups (depending on the proportion of interacting groups). It was believed that these processes are automatic, while cultures mix, and a state of cultural and ethnic homogeneity is achieved. Of course, a less developed culture actually changes much more than a developed one. Also, the result of acculturation was put in dependence on the relative weight (number of participants) of the interacting groups. It was within the framework of these theories that the famous concept of the United States of America as a melting pot of cultures arose, according to which the cultures of peoples who come to the United States are mixed in this cauldron and as a result a new homogeneous American culture is formed.

Gradually, researchers moved away from understanding acculturation only as a group phenomenon and began to consider it at the level of individual psychology. At the same time, new ideas about this process appeared, which began to be understood as a change in value orientations, role behavior, and social attitudes of the individual. Now the term “acculturation” is used to denote the process and result of the mutual influence of different cultures, in which all or part of the representatives of one culture (recipients) adopt the norms, values ​​and traditions of another (donor culture).

So, this is evidenced by modern research in the field of acculturation, which intensified especially at the end of the 20th century. This is due to the real migration boom experienced by humanity and manifested in the ever-increasing exchange of students, specialists, as well as in mass migrations. Indeed, according to some reports, today more than 100 million people live in the world outside their country of origin.

The main forms of acculturation. In the process of acculturation, each person simultaneously solves two major problems: strives to preserve his cultural identity and is included in a foreign culture. The combination of possible solutions to these problems provides four main strategies for acculturation: assimilation, separation, marginalization, and integration.

>Assimilation- this is a variant of acculturation, in which a person fully accepts the values ​​and norms of another culture, while rejecting his own norms and values.

>Separation there is a denial of a foreign culture while maintaining identification with one's own culture.

In this case, representatives of the non-dominant group prefer a greater or lesser degree of isolation from the dominant culture. If representatives of the dominant culture insist on such isolation, this is called segregation.

>Marginalization means, on the one hand, the loss of identity with their own culture, on the other, the lack of identification with the culture of the majority.

This situation arises from the inability to maintain one's own identity (usually due to some external reasons) and lack of interest in obtaining a new identity (possibly due to discrimination or segregation from this culture).

>Integration represents identification with both the old and the new culture.

Until recently, researchers believed that the best strategy for acculturation is complete assimilation with the dominant culture. Today, the goal of acculturation is considered to be the achievement of the integration of cultures, resulting in a bicultural or multicultural personality. This is possible if the interacting majority and minority groups voluntarily choose this strategy: the integrating group is ready to accept the attitudes and values ​​of a new culture for itself, and the dominant group is ready to accept these people, respecting their rights, their values, adapting social institutions to the needs of these groups.

It is believed that the success of acculturation in the psychological aspect is determined by positive ethnic identity and ethnic tolerance. Integration corresponds to positive ethnic identity and ethnic tolerance, assimilation - negative ethnic identity and ethnic tolerance, separation - positive ethnic identity and intolerance, marginalization - negative ethnic identity and intolerance.

The most important result and goal of the acculturation process is long-term adaptation to life in a foreign culture. It is characterized by relatively stable changes in individual or group consciousness in response to environmental demands. Adaptation is usually considered in two aspects - psychological and sociocultural.

Psychological adaptation is the achievement of psychological satisfaction within a new culture. This translates into well-being, psychological health, and a well-defined sense of personal or cultural identity.

Sociocultural adaptation consists in the ability to freely navigate in a new culture and society, to solve everyday problems in the family, in everyday life, at work and at school. Since one of the most important indicators of successful adaptation is the availability of work, satisfaction with it and the level of their professional achievements and, as a consequence, their well-being in a new culture, researchers have recently identified economic adaptation as an independent aspect of adaptation.

Of course, the aspects of adaptation are closely related to each other, but since the factors influencing them are quite different, besides, psychological adaptation is studied in the context of stress and psychopathology, and sociocultural - within the framework of the concept of social skills, then its aspects are still considered separately. ...

Adaptation can lead (or not lead) to the mutual correspondence of the personality and the environment and can be expressed not only in adaptation, but also in resistance, in an attempt to change the environment of one's habitat or mutually change. And the spectrum of adaptation results is very large - from a very successful adaptation to a new life to the complete failure of all attempts to achieve this.

It is obvious that the results of adaptation will depend on both psychological and sociocultural factors, which are closely related to each other. Good psychological adaptation depends on a person's personality type, events in his life, as well as social support. In turn, effective sociocultural adaptation depends on knowledge of culture, the degree of involvement in contacts and on intergroup attitudes. And both of these aspects of adaptation depend on the person's conviction of the benefits and success of the integration strategy.

9.5. The problem of understanding in intercultural communication

A normal person, no matter how non-conflict he may be, is not able to live without any disagreements with others. "How many people - so many opinions", and the opinions of different people inevitably come into conflict with each other.

In modern conflictology, the emergence of conflicts is explained by the most different reasons... In particular, there is a point of view according to which hostility and prejudice between people are eternal and are rooted in the very nature of man, in his instinctive "dislike of differences." So, representatives of social Darwinism argue that the law of life is the struggle for existence, which is observed in the animal kingdom, and in human society manifests itself in the form of various kinds of conflicts, that is, conflicts for a person are as necessary as food or sleep.

Conducted special studies refute this point of view, proving that both hostility to foreigners and prejudices against any particular nationality are not universal. They arise under the influence of social causes. This conclusion fully applies to conflicts of an intercultural nature.

There are many definitions of the concept of "conflict". Most often, a conflict is understood as any kind of confrontation or mismatch of interests. Let us note those aspects of the conflict that, in our opinion, are directly related to the problem of intercultural communication. Based on this, the conflict will be viewed not as a clash or competition of cultures, but as a violation of communication.

The conflict is dynamic in nature and arises at the very end of a series of events that develop from the existing circumstances: state of affairs - the emergence of a problem - conflict. The emergence of a conflict does not at all mean the termination of relations between communicants; behind this, rather, there is the possibility of a departure from the existing communication model, and further development of relations is possible both in a positive direction and in a negative one.

The process of transition of a conflict situation into a conflict does not have an exhaustive explanation in the special literature. So, P. Kukonkov believes that the transition from a conflict situation to the actual conflict goes through the awareness of the contradiction by the subjects of relations themselves, that is, the conflict acts as a "conscious contradiction". An important conclusion follows from this: the carriers of conflicts are social factors themselves. Only in the case when you yourself define the situation as a conflict one, you can talk about the presence of conflict communication.

K. Delhes names three main reasons for communication conflicts - personal characteristics of communicants, social relations (interpersonal relationships) and organizational relationships.

Personal causes of conflict include pronounced self-will and ambition, frustrated individual needs, low ability or willingness to adapt, suppressed anger, intractability, careerism, lust for power, or intense distrust. People endowed with such qualities often cause conflicts.

The social causes of conflicts include strong rivalry, insufficient recognition of abilities, insufficient support or willingness to compromise, conflicting goals and means to achieve them.

Organizational causes of conflicts include work overload, inaccurate instructions, unclear competencies or responsibilities, conflicting goals, constant changes in rules and regulations for individual participants in communication, profound changes or restructuring of entrenched positions and roles.

The occurrence of conflicts is most likely among people who are in a fairly dependent relationship with each other (for example, business partners, friends, colleagues, relatives, spouses). The closer the relationship, the more likely it is that conflicts will arise; therefore, the frequency of contacts with another person increases the possibility of a conflict situation in relations with him. This is true for both formal and informal relationships. Thus, in intercultural communication, not only cultural differences can be the causes of communicative conflicts. There are often issues of power or status, social stratification, generational conflict, etc.

Modern conflictology claims that any conflict can be resolved or significantly weakened if you deliberately adhere to one of five styles of behavior:

¦ competition- “the one who is stronger is right” is an active style that does not seek cooperation. This demeanor is necessary in a situation where one of the parties with great zeal to achieve its goals and seeks to act in their own interests, regardless of what impact it has on others. This way of resolving the conflict, accompanied by the creation of a "win-lose" situation, the use of rivalry and play from a position of strength to achieve their goals, is reduced to the subordination of one side to the other;

¦ cooperation- “Let's solve it together” is an active, collaborative style. In this situation, both parties to the conflict strive to achieve their goals. Such a demeanor is characterized by the desire to solve the problem, clarify disagreements, exchange information, see the conflict as an incentive to constructive solutions that go beyond the given conflict situation. Since the way out of the conflict is to find a solution that is beneficial to both sides, this strategy is often referred to as a “win-win” approach;

¦ avoiding conflict- “leave me alone” is a passive and uncooperative style. One of the parties may admit that there is a conflict, but behaves in such a way as to avoid or drown out the conflict. Such a participant in the conflict hopes that it will be resolved by itself. Therefore, the resolution of the conflict situation is constantly postponed, various half measures are used to drown out the conflict, or hidden measures to avoid a more acute confrontation;

¦ compliance- “only after you” is a passive, collaborative style. In some cases, one of the parties to the conflict may try to pacify the other side and put its interests above its own. This urge to reassure another presupposes yielding, submission, and yielding;

¦ compromise- “let's go towards each other half-way” - with this demeanor, both sides of the conflict make mutual concessions, partially renouncing their demands. In this case, nobody wins and nobody loses. Such a way out of the conflict is preceded by negotiations, the search for options and ways to mutually beneficial agreements.

Along with the use of a particular style of conflict resolution, the following techniques and rules should be used:

¦ do not argue over trifles;

¦ not to argue with someone with whom it is useless to argue;

¦ do without harshness and categoricality;

¦ try not to win, but to find the truth;

¦ admit that you are wrong;

¦ not be vindictive;

¦ use humor if appropriate.

Like any other aspect of intercultural communication, the style of conflict resolution is determined by the characteristics of the cultures of the parties to the conflict.

In the process of intercultural communication, one partner perceives the other together with his actions and through actions. The construction of relationships with another person largely depends on the adequacy of understanding the actions and their causes. Therefore, stereotypes allow us to make assumptions about the causes and possible consequences of their own and others' actions. With the help of stereotypes, a person is endowed with certain traits and qualities, and on this basis his behavior is predicted. Thus, both in communication in general and in the process of intercultural contacts in particular, stereotypes play a very important role.

In intercultural communication, stereotypes are the result of an ethnocentric reaction - an attempt to judge other people and cultures from the standpoint of exclusively their own culture. Often, when intercultural communication and the assessment of communication partners, communicants are initially guided by prevailing stereotypes. Obviously, there are no people who are absolutely free from stereotypes; in reality, one can only talk about varying degrees of stereotyping of communicants. Research shows that the degree of stereotyping is inversely proportional to the experience of intercultural interaction.

Stereotypes are rigidly built into our value system, are an integral part of it and provide a kind of protection for our positions in society. For this reason, stereotypes are used in every intercultural situation. It is impossible to do without the use of these extremely general, culturally specific schemes for evaluating both one's own group and other cultural groups. The relationship between the cultural identity of a person and the character traits attributed to him is usually inadequate. People belonging to different cultures have a different understanding of the world, which makes communication from a “single” position impossible. Guided by the norms and values ​​of his culture, a person himself determines which facts and in what light to evaluate, this significantly affects the nature of our communication with representatives of other cultures.

For example, when communicating with Italians who are animatedly gesticulating during a conversation, Germans who are accustomed to a different style of communication may develop a stereotype about Italians “erratic” and “disorganized”. In turn, Italians may develop a stereotype of Germans as “cold” and “reserved”, etc.

Depending on the ways and forms of use, stereotypes can be useful or harmful for communication. Stereotyping helps people understand the situation of cultural communication as an independent scientific direction and academic discipline. In the course of this process at the turn of the 70-80s. XX century. the issues of attitude to another culture and its values, overcoming ethnic and cultural centrism have become topical.

By the mid-1980s. In Western science, the idea has developed that intercultural competence can be mastered through the knowledge gained in the process of intercultural communication. This knowledge was subdivided into specific, which was defined as information about a specific culture in traditional aspects, and general, which included the possession of such communication skills as tolerance, empathic listening, knowledge of general cultural universals. However, regardless of the division, the success of intercultural communication has always been associated with the degree of mastering knowledge of both types.

According to this division, intercultural competence can be considered in two aspects:

1) as the ability to form someone else's cultural identity, which implies knowledge of the language, values, norms, standards of behavior of another communicative community. With this approach, the assimilation of the maximum amount of information and adequate knowledge of another culture is the main goal of the communication process. Such a task can be set to achieve acculturation, up to a complete rejection of the native cultural identity;

2) as the ability to achieve success in contacts with representatives of a different cultural community, even with insufficient knowledge of the basic elements of the culture of their partners. It is with this variant of intercultural competence that one has to encounter most often in the practice of communication.

In domestic intercultural communication, intercultural competence is defined as "the ability of members of a cultural community to achieve understanding in the process of interaction with representatives of another culture using compensatory strategies to prevent conflicts between" ours "and" aliens "and create a new intercultural communicative community in the course of interaction.

Based on this understanding of intercultural competence, its constituent elements are divided into three groups - affective, cognitive and procedural.

The affective elements include empathy and tolerance, which are not limited by the framework of a trusting relationship to another culture. They form the basis for effective intercultural interaction.

The procedural elements of intercultural competence are strategies specifically applied in situations of intercultural contact. There are strategies aimed at the successful course of such interaction, the inducement to speech action, the search for common cultural elements, the readiness to understand and the identification of signals of misunderstanding, the use of the experience of previous contacts, etc., and strategies aimed at replenishing knowledge about the cultural identity of the partner.

Taking into account the allocation of these three groups, the following ways of forming intercultural competence can be determined:

¦ develops the ability to reflect on one's own and someone else's culture, which initially prepares for a benevolent attitude towards the manifestations of a foreign culture;

¦ enhances knowledge of the existing culture for a deep understanding;

¦ develops diachronic and synchronic relations between one's own and foreign cultures;

¦ helps to acquire knowledge about the conditions of socialization and inculturation in one's own and foreign culture, about social stratification, socio-cultural forms of interaction adopted in both cultures.

Thus, the process of mastering intercultural competence pursues goals: to manage the process of interaction, to adequately interpret it, to acquire new cultural knowledge from the context of a specific intercultural interaction, that is, to master a different culture in the course of communicative processes.

World experience shows that the most successful strategy for achieving intercultural competence is integration - the preservation of one's own cultural identity along with mastering the culture of other peoples. According to the German culturologist G. Auern-Heimer, teaching intercultural competence should begin with directed introspection and critical self-reflection. At the initial stage, it is necessary to cultivate a willingness to recognize differences between people, which should later develop into an ability for intercultural understanding and dialogue. To do this, students need to learn to take multicultural compatibility as a matter of course for life.

9.6. Tolerance as a result of intercultural communication

The process of globalization, leading to the interdependence of cultures, peoples and civilizations, brings to life the need to move from a hierarchical system of relations based on the principles of domination and subordination to a system of relations based on the principles of democracy, pluralism and tolerance. At the same time, globalization creates preconditions that impede the dialogue of cultures: the growing diversity of the world, increasing social polarization, the growth of religious fundamentalism and militant nationalism, the inability of existing social institutions to protect any ethnic culture in new conditions. Here a need arises for a consensus, which implies an understanding that the satisfaction of one's own interests is possible while taking into account the interests of another.

The dynamics of these processes depends on how the cultural achievements of various communities will be included in the movement of humanity towards its unity and integrity. At present, in the interaction of peoples and cultures, the dominance of local interests over common ones is obvious. In other words, the overwhelming majority of ethnic groups defend local interests, which are recognized as priority in relation to all others. In this situation, tolerance towards the members of your group is combined with intolerance towards everyone else. But authoritarian submission, brute force, utilitarianism, and pragmatism are unproductive. Integration, recognition of the sovereignty and value of each nation and its culture is a necessary condition for the survival of peoples in the modern world. This means that the interaction of peoples and cultures should develop on the basis of the principle of tolerance, expressed in the desire to achieve mutual understanding and coherence, without resorting to violence, suppression of human dignity, but through dialogue and cooperation.

Thus, the globalization of the modern world constantly reminds humanity that the world is diverse and at the same time united, that different approaches to the same processes are inevitable due to differences in cultures. But at the same time, the strengthening of the interdependence of mankind inevitably raises the problem of fostering a culture of tolerance.

Different types of intercultural communication, interactions are realized in the so-called culture of everyday life, close attention to which is characteristic of modern cultural studies.

Just as an individual cannot exist normally in isolation from other people, so no culture is capable of fully functioning in isolation from the cultural achievements of other peoples. In the course of their life, they are forced to constantly turn either to their past, or to the experience of other cultures. At present, there are practically no cultural communities completely isolated from the world, except for small indigenous tribes lost in the most secluded corners of the planet. Today, a natural situation is when any nation is open to the perception of someone else's cultural experience and at the same time is ready to share the products of its own culture with other nations. This appeal to the cultures of other peoples was named “ interaction of cultures" or " intercultural communication". As a rule, these concepts are considered synonymous, although they have some specificity.

Essence and specificity of the concepts of "interaction of cultures" and "intercultural communication"

When we talk about the interaction of cultures, we are talking about contacts between large groups of people (cultures and). In modern conditions, the development of cultural ties occurs in various spheres of human life - tourism, sports, personal contacts, etc. In addition, the social, political and economic changes that have taken place in the world in recent years have led to large-scale migration of peoples, their resettlement, mixing and collision. As a result of these processes, more and more people are overcoming cultural barriers that previously separated them. They are forced to get acquainted with foreign cultures, to join them. Therefore, in reality, the interaction of cultures is carried out precisely through contacts between individuals. In fact, it is they who represent the process of intercultural communication.

The concept of “intercultural (cross-cultural, interethnic) communication” (or “intercultural interaction”) was introduced into scientific circulation by G. Treiger and E. Hall in their work “Culture and Communication. Model of Analysis ”(1954), which defined it as an ideal goal to which a person should strive in his desire to adapt to the world around him as best and efficiently as possible. Since then, researchers have advanced far in the theoretical development of this phenomenon, in particular, have identified all of its most characteristic features. So, it is noted that intercultural communication is carried out if the sender and recipient of the message belong to different cultures, if the participants in the communication are aware of the cultural differences of each other. In fact, intercultural communication is always interpersonal communication in a special context, when one participant discovers the cultural difference of the other. Such communication raises many problems associated with differences in expectations and prejudices, which are inherent in each person and, of course, different in different cultures. Signs of cross-cultural differences can be interpreted as differences between verbal and non-verbal codes in a specific communication context. Moreover, each participant in the cultural contact has his own system of rules that function so that messages sent and received can be encoded and decoded. The process of interpretation is also influenced by the age, gender, profession, social status of the communicants, their tolerance, entrepreneurial spirit, and personal experience.

Forms of intercultural communication

There are four main forms of intercultural communication - direct, indirect, mediated and direct.

At direct communication the information is addressed by the sender directly to the recipient and can be carried out both orally and in writing. In this case, the greatest effect is achieved through oral speech, combining verbal and non-verbal means.

V indirect communication, which is predominantly one-sided in nature, information sources are works of literature and art, radio messages, television broadcasts, publications in newspapers and magazines, etc.

Mediated and direct forms of communication differ in the presence or absence of an intermediate link acting as an intermediary between partners. A person or a technical device can act as an intermediary. Communication mediated by technical means can remain direct (telephone conversation, correspondence by e-mail), but this excludes the possibility of using non-verbal means.

In intercultural communication, it is customary to highlight the internal and external context of communication.

As internal context are the totality of background knowledge, value attitudes, cultural identity and individual characteristics of the individual. This context can be attributed to the mood with which the communicant enters into communication and which constitutes the psychological atmosphere of communication.

External context communication is the time, sphere and conditions of communication. For intercultural communication, an important circumstance is the place of communication, which determines the background of the communicative process. Thus, a communicant who is on his own territory feels more comfortable and is better oriented in the space of his own culture than a foreigner. The nature of communication in the workplace and at home will differ in the degree of deepening into everyday culture and the influence of personal factors.

Temporal context - this is the chronological period in which the communicative situation takes place. In different periods of time, the relationship between the participants (partners) of communication develops in different ways. Chronologically, communications are rushing: simultaneous, which occur through personal contacts, by phone, the Internet in on-line mode, and multi-temporal - all other communicative situations.

Intercultural communication at micro and macro levels

Now on our planet there are huge territories, structurally and organically united into one social system with their own cultural traditions. For example, you can talk about American culture, Latin American, African, European, Asian, etc. These cultures are distinguished on a continental basis and, due to their scale, are called macrocultures. Within macrocultures, both subcultural differences and common features are found, which allows us to speak of the presence of such macrocultures, and the population of the corresponding regions to be considered representatives of one culture. There are global differences between macrocultures that affect their communication with each other. In this case, intercultural communication is carried out regardless of the status of its participants in the horizontal plane.

At the same time, many people are part of certain social groups characterized by their own cultural characteristics. Structurally, these are microcultures (subcultures) as part of a macroculture. Each microculture has at the same time features of similarity and differences with its mother culture, due to which their representatives perceive the world in the same way. But the maternal culture differs from the microculture in ethnicity, religious affiliation, geographic location, economic condition, demographic characteristics, and the social status of their members. In other words, cultures of different social groups and strata within one society are called subcultures; the connection between subcultures takes place within this society and is vertical.

Thus, the interaction of cultures can be considered at the macro and micro levels.

Intercultural communication at the micro level

Intercultural communication at the micro level takes several forms.

Countercultural communication occurs between representatives of the mother's culture and those elements and groups that do not agree with the prevailing values ​​and ideals of the mother's culture; countercultural groups abandon the values ​​of the dominant culture and put forward their own norms and rules, opposing them to the values ​​of the majority.

Communication among social classes and groups based on the differences between social groups and classes of a society. There are no socially homogeneous societies in the world. Differences between people arise as a result of their origin, education, profession, social status, etc. In all countries of the world, the elite and the majority of the population, rich and poor, have opposite views, customs, traditions, etc. Despite the fact that all these people belong to the same culture, such differences divide them into subcultures and are reflected in communication between them.

Communication between representatives different demographic groups, for example, religious (between Catholics and Protestants in Northern Ireland), gender and age (between men and women, between representatives of different generations), is determined by their belonging to a particular group and, therefore, by the characteristics of the culture of this group.

Communication between urban and rural residents is based on the differences between town and country in the style and pace of life, the general level of education, a different type of interpersonal relations, a different “philosophy of life”.

Regional communication occurs between residents of different areas (localities), whose behavior in the same situation can vary significantly. For example, an American New England resident is repulsed by the “sugary-sweet” communication style of the southern states, which they consider insincere, while a southern resident perceives the dry communication style of his northern friend as rude.

Communication in business culture arises due to the fact that each organization (company) has a number of specific customs and rules related to the corporate culture, and when representatives of different companies contact, misunderstandings may arise.

Interethnic communication- communication between persons representing different nations(ethnic groups) can be considered as communication at the micro level if these persons are part of a single state. In other cases, it is already a macro-level of interaction between cultures.

Intercultural communication at the macro level

Cultural ties are a constant and essential component of communication between peoples and states, as a result of which values, norms, knowledge are created, preserved and accumulated, and there is a mutual enrichment of different cultures.

The disruption of normal relations between peoples interrupts or hinders cultural contacts, although even in these conditions they are supported, overcoming all barriers and borders and waiting for a favorable moment for full-fledged communication. For a long time, some societies developed almost completely in isolation, without external contacts, which resulted in prolonged stagnation, backwardness and the loss of a significant part of their own cultural heritage (for example, among many indigenous peoples of the North). Therefore, openness to external influences, interaction are important conditions for the successful development of any culture.

Both large nations and small nations that have their own statehood and do not have anything can take part in cultural ties. Of course, the influence of a large people, nation or civilization is incomparably larger than that of small ethnic groups, but the latter also have a cultural impact on their neighbors in their region and contribute to world culture. Therefore, in modern international documents the principle of equality of cultures is formulated, which implies the elimination of any legal restrictions and spiritual suppression of the aspirations of each ethnic or national group to adhere to its own and preserve its identity.

Results of intercultural communication

Like any other type of communication, intercultural communication at all levels has its own goals, the implementation of which determines the effectiveness (or inefficiency) of communication. Here, an important role is played by the concept of "intercultural competence", which, as a rule, is associated with the concept of communicative competence, defined as "the level of formed interpersonal experience, i.e. learning to interact with others. This experience is required for an individual to

within the framework of their abilities and social status to function successfully in this society ”.

By the mid-1980s. in Western cultural studies, the idea has developed according to which intercultural competence can be mastered by mastering the knowledge gained in the process of intercultural communication:

• specific, which are defined as information about a specific culture in traditional aspects;
• general, which include such communication skills as tolerance, empathic listening, knowledge of social cultural universals.

In accordance with this division, intercultural competence is considered in two aspects - as an ability:

• to form a foreign cultural identity in oneself, which implies knowledge of the language, values, norms, standards of behavior of another communicative community. With this approach, the main goal of the communication process is the assimilation of the maximum amount of information and adequate knowledge of a different culture. Such a task can be set to achieve acculturation up to the complete rejection of the native cultural identity;
• to achieve success in contacts with representatives of a different cultural community, even with insufficient knowledge of the basic elements of the culture of their partners. It is with this variant of intercultural competence that one has to encounter most often in the practice of communication.

The constituent elements of intercultural competence are:

• affective - empathy and tolerance, which are not limited by the framework of a trusting relationship to another culture, but form the basis for effective intercultural interaction;
• cognitive - culturally specific knowledge, which serves as the basis for an adequate interpretation of the communicative behavior of representatives of a different culture, preventing misunderstanding and changing one's own communicative behavior in the interactive process;
• procedural - strategies specifically applied in situations of intercultural contacts. Distinguish between strategies aimed at the successful course of interaction, inducement to speech action, the search for common cultural elements, readiness to understand and identify signals of misunderstanding, use of the experience of previous contacts, etc., and strategies aimed at replenishing knowledge about the cultural identity of the partner.

Based on the selected groups of elements, it is possible to determine the ways of forming intercultural competence:

• the development of the ability to reflect on one's own and someone else's culture, which initially prepares for a benevolent attitude towards the manifestations of a foreign culture;
• replenishment of knowledge about the relevant culture for a deep understanding of diachronic and synchronic relations between one's own culture and someone else's;
• the acquisition of knowledge about the conditions of socialization and inculturation in one's own and foreign culture, about social stratification, socio-cultural forms of interaction adopted in both cultures.

World experience shows that the most successful strategy for achieving high intercultural competence is integration - the preservation of one's own cultural identity while mastering the culture of other peoples. According to the German culturologist G. Auernheimer, teaching intercultural competence should begin with directed introspection and critical self-reflection. At the initial stage, a willingness to recognize differences between people should be cultivated, which later develops into an ability for intercultural understanding and dialogue. For this, students need to take multicultural compatibility for granted as a condition of life.

"Intercultural communication" is a special form of communication between two or more representatives of different cultures, during which there is an exchange of information and cultural values ​​of interacting cultures. The process of intercultural communication is a specific form of activity that is not limited only to the knowledge of foreign languages, but also requires knowledge of the material and spiritual culture of another nation, religion, values, moral attitudes, worldviews, etc. in the aggregate that determine the model of behavior of communication partners.

The study of foreign languages ​​and their use as a means of international communication today is impossible without a deep and versatile knowledge of the culture of the speakers of these languages, their mentality, national character, lifestyle, vision of the world, customs, traditions, etc. Only a combination of these two types of knowledge - language and culture - ensures effective and fruitful communication ”.

Intercultural communication can be carried out either at the group level or at the individual level. But at both levels, the main subject of intercultural communication is a person. At the same time, the behavior of each person is determined by the values ​​and norms of the culture in which he is included. In this regard, each participant in intercultural communication has his own system of rules due to his socio-cultural affiliation. Therefore, in direct communication, representatives of different cultures are faced with the need to overcome not only linguistic differences, but also differences of a socio-cultural and ethnic nature.

Currently, a whole group of humanities is engaged in the study of intercultural communication: cultural studies, communication studies, sociology of culture, cultural linguistics, ethnopsychology, etc. ... Each participant in international contacts quickly realizes that knowledge of a foreign language alone is not enough for full-fledged intercultural understanding, that knowledge of the communication process itself is required in order to predict the possibility of misunderstanding of partners and avoid it. Human understanding is becoming one of the most important aspects of the development of modern society.

For modern man characterized by a growing need for full-fledged communication, the desire "to be best understood and appreciated by others." The main means of achieving mutual understanding between people is their communication, in the process of which people show themselves, reveal all their qualities. In communication, a person assimilates common human experience, historically established social norms, values, knowledge, methods of activity, thus forming as a person, as a bearer of culture.

Although a person learns the world through himself, projecting his own experience of world perception onto another person, one must remember that “other” means, first of all, “different from me”. The dissimilarity of people to each other creates favorable conditions for a person to acquire new skills and abilities, improve existing ones, but, on the other hand, the more differences in the characters, upbringing, education and cultural level of the interacting partners, the more opportunities for contradictions between them and conflicts. Therefore, people must possess a diverse arsenal of forms and means of cultural communication, the basics of psychological knowledge about the behavior of communication partners.

Most experts believe that it is possible to talk about intercultural communication (interaction) only if people represent different cultures and understand everything that does not belong to their culture as alien. Relationships are intercultural if their participants do not resort to their own traditions, customs, ideas and ways of behavior, but get acquainted with other people's rules and norms of everyday communication.

This concept came into being as a result of a compromise. Its synonyms are cross-cultural, interethnic communication, as well as the concept of intercultural interaction.

The concept of "intercultural communication" was first formulated in 1954 in the work of G. Treiger and E. Hall "Culture and Communication. Analysis Model ". In this work, intercultural communication was understood as an ideal goal to which a person should strive in his desire to adapt to the world around him as best and efficiently as possible. Since then, researchers have advanced quite far in the theoretical development of this phenomenon. As a result of numerous studies, the most characteristic features of intercultural communication have been identified. So, it was noted that for intercultural communication it is necessary that the sender and recipient of the message belong to different cultures. It also requires the communication participants to understand each other's cultural differences. In essence, intercultural communication is always interpersonal communication in a special context, when one participant discovers the cultural difference of the other.

Indeed, there is no doubt that communication will be intercultural if it occurs between carriers of different cultures, and the differences between these cultures lead to any difficulties in communication. These difficulties are due to differences in expectations and prejudices that are common to each person, and, of course, differ in different cultures. Representatives of different cultures have different ways of decrypting received messages. All this becomes significant only in the act of communication, leads to misunderstanding and tension, difficulty and impossibility of communication. linguoculturology linguistic communication

Finally, intercultural communication is based on the process of symbolic interaction between individuals and groups whose cultural differences can be recognized. Perception and attitude towards these differences affect the appearance, form and result of contact. Each participant in cultural contact has his own system of rules, functioning in such a way that messages sent and received can be encoded and decoded. Signs of cross-cultural differences can be interpreted as differences between verbal and non-verbal codes in a specific communication context. In addition to cultural differences, the process of interpretation is influenced by the age, gender, profession, and social status of the communicant. Therefore, the degree of interculturality of each specific act of communication depends on tolerance, enterprise, and the personal experience of its participants.

Based on the above intercultural communication should be considered as a set of various forms of relations and communication between individuals and groups belonging to different cultures.

In intercultural communication, the spheres of macro-culture and micro-culture are distinguished.

In the modern historical situation, it is obvious that there are vast territories on our planet that are structurally and organically united into one social system with their own cultural traditions. For example, you can talk about American culture, Latin American culture, African culture, European culture, Asian culture, etc. Most often, these types of culture are distinguished on a continental basis and, due to their scale, received the name macrocultures. It is quite natural that within these macrocultures a significant number of subcultural differences are found, but similarities are also found, which allow us to speak of the presence of such macrocultures, and the population of the corresponding regions to be considered representatives of one culture. There are global differences between macrocultures, which are reflected in their communication with each other. In this case, intercultural communication takes place, regardless of the status of its participants, in the horizontal plane.

At the same time, voluntarily or not, many people are members of certain social groups with their own cultural characteristics. From a structural point of view, it is microcultures(subcultures) as part of a macroculture. Each microculture has both similarities and differences with its mother culture, which provides their representatives with the same perception of the world. Maternal culture differs from microculture by different ethnicity, religious affiliation, geographic location, economic condition, gender and age characteristics, marital status and social status of their members. In other words, cultures of different social groups and strata within one society are called subcultures. Therefore, the connection between subcultures takes place within this society and is vertical.

Within each area, intercultural communication occurs at different levels. There are several types of intercultural communication at the micro level.

Interethnic communication -- it is communication between persons representing different peoples (ethnic groups). Most often, society consists of ethnic groups of various sizes that create and share their subcultures. Ethnic groups pass on their cultural heritage from generation to generation and thanks to this they preserve their identity among the dominant culture. Coexistence within the framework of one society naturally leads to mutual communication of these ethnic groups and the exchange of cultural achievements.

Countercultural communication - occurs between representatives of the mother culture and the daughter subculture and is expressed in the disagreement of the daughter subculture with the values ​​and ideals of the mother. A characteristic feature of this level of communication is the refusal of subcultural groups from the values ​​of the dominant culture and the advancement of their own norms and rules opposing them to the values ​​of the majority.

Communication among social classes and groups - based on the differences between social groups and classes of a society. There is not a single socially homogeneous society in the world. All differences between people arise as a result of their origin, education, profession, social status, etc. In all countries of the world, the distance between the elite and the majority of the population, between the rich and the poor, is quite large. It is expressed in opposite views, customs, traditions, etc. Despite the fact that all these people belong to the same culture, such differences divide them into subcultures and are reflected in the communication between them.

Communication between representatives of different demographic groups - religious (for example, between Catholics and Protestants in Northern Ireland), gender and age (between men and women, between representatives of different generations). Communication between people in this case is determined by their belonging to a particular group and, consequently, by the peculiarities of the culture of this group.

Communication between urban and rural residents -- It is based on the differences between town and country in the style and pace of life, general level of education, a different type of interpersonal relations, different "philosophy of life", which directly affect the process of communication between these groups of the population.

Regional communication - occurs between residents of different areas (localities), whose behavior in the same situation may differ significantly. For example, residents of Moscow experience significant difficulties in communicating with representatives of St. Petersburg. Muscovites are repelled by the deliberately intelligent communication style of the residents of St. Petersburg, which they consider insincere. And the inhabitants of St. Petersburg perceive the direct and free style of communication of their neighbor as rudeness and ignorance.

Communication in business culture - arises due to the fact that each organization (firm) has a number of specific customs and rules related to corporate culture, and when representatives of different companies come into contact, misunderstandings may arise.

So, a common characteristic feature of all levels and types of intercultural communication is the lack of awareness of cultural differences by its participants. The fact is that most people adhere to naive realism in their perception of the world. It seems to them that their style and way of life is the only possible and correct one, that the values ​​they are guided by are equally understandable and accessible to all people. And only when faced with representatives of other cultures, finding that habitual patterns of behavior stop working, an ordinary person begins to think about the reasons for his failure.

Intercultural communication

Intercultural communication is communication and communication between representatives of different cultures, which involves both personal contacts between people and indirect forms of communication (such as writing and mass communication). Intercultural communication is studied at an interdisciplinary level and within the framework of such sciences as cultural studies, psychology, linguistics, ethnology, anthropology, sociology, each of which has its own goals and means.

The definition of intercultural communication given by A.P. Sadokhin: “Intercultural communication is a set of various forms of relations and communication between individuals and groups belonging to different cultures.” The question, therefore, is what and how different cultures relate. "what" and "how" here not only presuppose each other, but can also be essentially identical.

Let us recall that when they talk about culture, then - among other signs - they mean that culture is a set of forms of human activity, without which it cannot be reproduced, and therefore exist. Culture is a set of "codes" that prescribe this or that behavior to a person, thereby exerting a managerial influence on him. Therefore, for the researcher, the question arises as to which of them he should start with, so that on this basis he can then understand the further.

Thus, I. Kant contrasted the culture of skill with the culture of education. “The external,“ technical ”type of culture he calls civilization,” A.V. Gulyga. - Kant sees the rapid development of civilization and alarmingly notes its separation from culture, the latter also goes forward, but much more slowly. This imbalance is the cause of many of humanity's troubles. " (Gulyga A. V., Kant today. // I. Kant. Treatises and letters. M .: Nauka, 1980, p. 26.).

Currently, in intercultural interaction, the leading place undoubtedly belongs to electronic communications. Nevertheless, pre-electronic communications still play a significant role in it, which is often expressed in the fact that researchers, recognizing the primary role of electronic communication, understand it by analogy with pre-electronic.

For modern Russia, up to the present time, electronic communications as a form of managerial culture and independent action play a secondary role in intercultural interaction, which is a serious factor behind its lag. Until now, research activities are also organized mainly according to the templates of Gutenberg technology (as something that should be carried out linearly and sequentially), and not in the mode of electronic simultaneity, which significantly hinders its development.

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See what "Intercultural Communication" is in other dictionaries:

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SOCIOCULTURAL COMMUNICATION- the process of interaction between subjects of socio-cultural activity (individuals, groups, organizations, etc.) in order to reproduce, store and create various cultural programs that determine the face of a particular type of culture. K.S. serves ... Sociology: Encyclopedia

Alexey Aleksandrovich Kretov Date of birth: August 29, 1952 (1952 08 29) (60 years old) Place of birth: Moscow, USSR Country ... Wikipedia

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Books

• Intercultural communication in the information society, Taratukhina Yulia Valerievna, Tsyganova Lyubov Alexandrovna, Tkalenko Dmitry Eduardovich. The textbook provides a systematic and comprehensive description of the history of the emergence of intercultural communication as an academic discipline, presents a thorough analysis of Western and non-Western ...
• Intercultural communication in the information society. Study guide, Taratukhina Yulia Valerievna. The textbook provides a systematic and comprehensive description of the history of the emergence of intercultural communication as an academic discipline, presents a thorough analysis of Western and non-Western ...

role, consolidate or create conditions for their comprehensive development and improvement.

Note

1 The material was processed using the SPSS software package, which is designed to process statistical information.

2. Pomegranate N.L. Decree. Job. - S. 310.

3. Nugaev MA Labor activity of the working class of a developed socialist society (theoretical and methodological aspect) / Nugaev MA. - Kazan: Publishing house of Kazan University, 1975;

4. Nugaev M.A. Theoretical and methodological foundations of the study of the quality of the social potential of the region / Nugaev M.A. - Kazan: Publishing house of Kazan University, 2006.

Bibliographic list

1. Pomegranate N.L. Legal awareness and legal education // General theory of state and law. Academic course / N.L. Garnet; Ed. M.N. Marchenko - M., 2003 .-- S. 303-308.

Fakhreeva Luciya Shamilovna, senior lecturer.

The article was received on December 26, 2006 © Fakhreeva L. Sh.

UDC 811 N. A. MARTYNOVA

Oryol State Institute of Economics and Trade

INTERCULTURAL COMMUNICATION AS A SPECIAL KIND OF COMMUNICATION_

This research is devoted to the consideration of the problem of intercultural communication. Intercultural communication is presented as a special communication process, which has its own characteristics and conditions of flow. A thorough analysis of the process of intercultural communication shows that intercultural communication is a different form of communication from intracultural communication with its own specifics and structure.

Communication is a complex and multifaceted process that can act simultaneously as a process of interaction between individuals, as a relationship of people to each other, as a process of their mutual influence, empathy and mutual understanding. In general, this is one of the most important factors in human life.

Due to its practical significance, the communication process attracts the attention of specialists in various fields of humanitarian knowledge: philosophy, psychology, sociology, cultural studies, ethnology, linguistics, etc. At the same time, each science or scientific direction that studies certain aspects of communication distinguishes in this process its own subject of study.

Along with the concept of "communication" in the last few years in the domestic science, the term "communication" has appeared and has become widespread, which has firmly entered the conceptual apparatus of social and humanitarian knowledge. L.S. Vygotsky, V.N. Kurbatov, A.A. Leont'ev identify these two terms based on the etymological and semantic relationship of these concepts. Proceeding from the original meaning of the Latin term "communicatio", which means "to make common, to connect, to communicate", supporters of this point of view understand it as the exchange of thoughts and information using various signals. In turn, the Russian word "communication" also reflects the process of exchange of thoughts, information and emotional experiences between people. In both cases, supporters of this approach do not see a fundamental difference in the content

knowledge of the concepts of "communication" and "communication", so they are equal.

In the process of intercultural communication, each person simultaneously solves two major problems - striving to preserve their cultural identity and join a foreign culture. The combination of possible solutions to these problems determines four main forms of intercultural communication: direct, indirect, mediated and direct. In direct communication, information is addressed directly from the sender to the recipient. It can be carried out both orally and in writing. In indirect communication, which is predominantly one-sided, information sources are works of literature and art, messages, radio and television broadcasts, publications in newspapers and magazines, etc. Direct and indirect forms of communication differ in the presence or absence of an intermediate link acting as an intermediary between partners.

In the modern world, due to the increased interest in the languages ​​and culture of peoples, interethnic communication occupies one of the important positions in the social life of a person.

Since it is recognized that one of the prerequisites for communication is the community of consciousness of the communicants, then its incomplete community can cause misunderstanding. Incomplete community of consciousness is a consequence, including the belonging of communicants to different national cultures.

Considering that "intercultural communication is to a certain extent pathological and deviates from the norm, since in intercultural communication the communion of consciousness of the communicants is not optimal, as a result of which the usually automated process of speech communication is disrupted and its constituent parts that are not distinguishable in the norm become noticeable", then it can be define as a case of functioning in abnormal conditions, when there is no optimal community of consciousness of the communicants. It is generally accepted that representatives of each specific culture, being the bearers of their national culture, possess the qualities of consciousness that were formed during the development of a particular national culture.

There is a close, inextricable link between language and culture. This implies that we are talking about the culture of the people to whom this language belongs. Through the entire course of its historical development, language is directed towards the area of ​​internal culture. Describing the essence of language, scientists use various metaphors to explain the nature of this phenomenon. Compare, for example: “Language is a living organism or a system of rules similar to a chess game, or a device for translating deep structures into superficial ones, or a mirror of consciousness, or a repository of experience, or a shell of meanings. Each of the explanations has a right to exist, since it highlights one of the sides of the language. At the same time, one cannot fail to notice that if earlier scientists were mainly interested in how the language itself works, now the questions about how language is connected with the human world, to what extent a person depends on language, how the situation communication determines the choice of linguistic means ”.

The ability of a language to switch from internal culture to external and vice versa, depending on communicative needs, is provided by the flexibility of the cultural orientation of linguistic units. The words in various ways oriented towards the world of cultures different nations, at the same time, several groups of cultural orientation stand out: neutral vocabulary that does not have a cultural orientation; lexical units denoting phenomena characteristic of all cultures; lexical units denoting phenomena characteristic of a given culture; and, finally, lexical units denoting specific foreign cultural phenomena or realities.

Naturally, the language is used most of all in orientation to its internal culture. However, for a long time, no people can live in cultural isolation, and any language is used to a greater or lesser extent in communicative situations related to external cultures. The term "intercultural communication" has become widespread, which involves the interaction of two or more cultures and overcoming linguistic and cultural barriers. The growing interest in the peculiarities of intercultural communication has contributed to the formation of a new scientific field in which the dialogue of cultures is considered as an object of research.

The appeal of language to external culture is the result of intercultural communication. The emergence of a language into the field of external cultures occurs in a number of typical situations: newspapers, magazines, everyday contacts, special linguistic and regional literature, etc.

Intercultural communication is a very versatile phenomenon and is studied by various disciplines. Intercultural communication can be interpreted in a broad and narrow sense. In a broad sense, intercultural communication is considered by cultural studies. Culturology studies intercultural communication as a dialogue of cultures and those social formations to which these cultures belong. Analyzing different cultures, culturology substantiates the laws characteristic of many cultures, and identifies features and characteristics that are unique and exist only in one particular culture. Intercultural communication can be viewed as "turning a language into the field of a foreign language culture."

Intercultural communication simultaneously confirms and refutes the postulates of normal communication, first formulated by H.P. Graysom, and then developed and supplemented by other scientists. On the one hand, intercultural communication is subject to the same rules as communication within one culture. On the other hand, intercultural communication inherently presupposes natural violations of these rules due to its specificity. Grice's principles of cooperation, which are considered as a necessary condition for successful communication, do not always work in the process of intercultural communication, and sometimes even become an obstacle to mutual understanding. The main categories of Grice's successful communication include:

The category of quantity implies the amount of information sufficient for a full-fledged communication process, that is, the statement should be as informative as necessary. At the same time, there should not be too much information, since over-informational content can confuse the addressee, distracting him from the main subject of the conversation. In addition, as noted by H.P. Grice, if the addressee suspects the intentionality of the addresser's verbosity, this will give him reason to doubt the veracity of the information transmitted.

Within one culture, there is no need to explicitly express all information, since it is already familiar to the participants in communication as “shared knowledge”. Redundancy in such cases slows down the course of communication, saving efforts becomes an important factor in effective communication.

In intercultural communication, this principle may not work due to the fact that there is an imbalance between the volumes of the old and new knowledge of the communicants about the native and foreign culture and, accordingly, between the concepts of sufficiency and redundancy. The result of this imbalance can be a violation of the linearity and continuity of the communication process. Therefore, a necessary condition for the effectiveness of intercultural communication is not "missing links", but, on the contrary, the redundancy of information, expressed in repetitions, reformulation of what was said and the obligatory implementation of feedback.

The postulate of identity can fail as a result of different visions of the world. Identification of new objects by analogy with old ones is that at all stages of cognition and communicative activity

ness within one culture, facilitates the process of understanding - in intercultural communication it can lead to erroneous reference, incorrect establishment of generic relations, incorrect determination of the place of objects in the world or in a number of other objects and, ultimately, communicative failures. The property of human memory, thanks to which the allocation of a certain concept automatically evokes associations with other concepts and, thus, allows you to recreate logical connections, to restore blocks of already known information in memory, in the process of intercultural communication it becomes the reason for the formation of false associations and referring to incorrect information.

Habitual actions within one culture are associated with scripts, or scenarios - chains of stereotyped actions used as a response to a situational stimulus. Once formed, scripts save us from unnecessary cognitive efforts and serve as the basis for forming connections between new experience and existing knowledge about the world. However, the consequence of script mismatch in different cultures - the attempt to apply familiar scripts to situations of intercultural communication can lead to confusion, confusion, feelings of awkwardness and difficulties in communication. Ultimately, there are communication failures and additional efforts to overcome them. In the context of natural communication in the country of the target language, the wrong situational choice of speech means and scenarios of certain types of activity can achieve the goal of communication, but marks the speaker as a foreigner, and in some cases can also leave an undesirable imprint on the nature of the relationship between the participants in communication.

The postulate of shared memory is also disputable for intercultural communication, since cultural memory includes a complex gamut of connotations, presuppositions, background knowledge, familiarity with precedent texts, that is, the area where significant intercultural differences are inevitable.

Cultural memory is made up of individual and collective components. The volume and nature of individual cultural memory depend on the properties of the idiolective personality, his life experience, level of education, interests, social circle, etc. The basis of communication is collective memory, which includes both universal and culturally specific components. Accordingly, the amount of shared memory will be greater for representatives of one culture than for members of different cultural groups. Intercultural communication can be hindered by a lack of knowledge about certain cultural and historical events, personalities and concepts, their different assessment, a lack of memory about the historical contexts of the use of idioms, etc.

The quality category assumes the sincerity and truthfulness of the information. Sincerity in intracultural communication is expressed not only with the help of verbal means, but also with the help of non-verbal (gestures, facial expressions) and paraverbal means (pauses, intonation), which is very difficult in intercultural communication, since gestures and intonation design of speech in different languages have different meanings. And these discrepancies can lead not only to communication discomfort, but also to communication failure.

As a result of the mismatch of semiotic systems at different levels of language and culture in intercultural communication, violations of semantic coherence can be observed, which is one of the most important conditions for successful communication. All types of signs used in communication at the verbal (phonetic, grammatical and lexical) and non-verbal levels, that is, all types of information codification in contacting cultures, are significant for this aspect of communication. The asymmetry of semiotic systems, causing cultural-linguistic interference, can lead to intercultural communication failures.

The postulates of normal communication require the communicants to be sincere and truthful. However, the concepts of the truth of a judgment in different cultures may differ due to factors such as the relativity of the concepts of time, space, value judgments, ethical and moral norms, etc. communicative hindrance.

When analyzing the universal laws of communication, differences, including interlanguage and intercultural ones, are perceived as barriers to adequate communication, as a result of which the main attention is paid to the moments of similarity. In intercultural communication, differences come to the fore and become the central problem, and the ability to overcome them is the most effective way to achieve mutual understanding.

Currently, the generally accepted point of view, according to which both in the culture and in the language of each nation, there are simultaneously universal and national components. Universal meanings, equally understood by all people in the world or representatives of certain cultures, create the basis for intercultural communication, without them intercultural understanding would be impossible in principle. At the same time, in any culture there are specific cultural meanings enshrined in language, moral norms, beliefs and behavior patterns.

The category of relevance seems to be more important for intercultural communication than for intracultural communication, since during intracultural communication, the participants in the dialogue have common background knowledge, which allows them to avoid communicative discomfort, despite a sharp change in the subject of the conversation or unwillingness to follow the interlocutor's thoughts. Differences in the cultural base of interlocutors during intercultural communication can lead not only to communicative discomfort, but also to complete misunderstanding.

Mode of communication is also an important category of communication. H.P. Grice believes that the main condition for successful communication is clarity, simplicity and comprehensibility of the statement. The brevity and consistency in presenting your thoughts allows you to make communication extremely comfortable for the perceiving side. The absurdity of expression and ambiguity complicate the communication process, creating abnormal communication situations. When addressing the interlocutor, the dialogue participant must take into account the individual characteristics of the interlocutor, which affect the success of communication: his age, level of intellectual development, interests, etc. The less information we have about the interlocutor,

all the more consistently, clearly and concisely one should express one's thoughts.

In intercultural communication, such a category of successful communication as the category of the method acquires special significance and importance. Considering that communication in this case takes place in unusual conditions. We are not just dealing with an interlocutor about whom we know little, we are dealing with a person immersed in a different cultural continuum. Intercultural communication takes place between interlocutors who have different cultural bases. In the process of intercultural communication, the concept of adequacy does not always meet their expectations.

The proximity of cultures is the key to mutual understanding. However, there is a different opinion: the greater the illusion of cultural proximity, the greater the likelihood of communication failures. So, for example, going to Japan or to African countries, Americans are ready for cultural differences, because there their interlocutors are “different”: they look differently, gesticulate, behave, etc. At the same time, they are not ready to resolve cultural contradictions with Russians, because there is a great sense of intercultural similarity.

Thus, it can be argued that intercultural communication has some differences from ordinary intracultural communication. Intercultural communication is a special form of communication between two or more representatives of different cultures, during which there is an exchange of information and cultural values ​​of interacting cultures. The process of intercultural communication is a specific form of activity that is not limited only to knowledge of foreign languages, but also requires knowledge of

real and spiritual culture of another people, religion, values, moral attitudes, worldviews, etc., in the aggregate, determining the model of behavior of communication partners. The study of foreign languages ​​and their use as a means of international communication today is impossible without a deep and versatile knowledge of the culture of the speakers of these languages, their mentality, national character, lifestyle, vision of the world, customs, traditions, etc. Only the combination of these two types of knowledge - language and culture - provides an effective and fruitful social

Bibliographic list

1. Sadokhin A.P. Theory and practice of intercultural communication: Textbook for universities. - M .: Unity-Dana, 2004 .-- 271 p. - with. 68.

2. Tarasov E.F. Intercultural communication - a new ontology of the analysis of linguistic consciousness // Ethnocultural specificity of linguistic consciousness. - M .: Institute of Linguistics RAS, 1996. - S. 7-22. - with. 13.

3. Karasik V.I. Language circle: personality, concepts, discourse. - Volgograd, "Change", 2002. - 476 p. - with. 4.

4. Kabakchi V.V. The practice of English-speaking intercultural communication. - SPb .: Publishing house "Soyuz", 2001. - 480 p. - with. 418.

5. Grice H.P. Logic and conversation // Syntax and semantics. - vol. 3: Speech acts. - N.Y .: Academic Press, 1975. - 41-58 p.

MARTYNOVA Natalia Anatolyevna, Associate Professor of the Department of Russian and Foreign Languages.

The article was received on 09.11.06. © Martynova N.A.

UDC 8133 O. K. MZHELSKAYA

Omsk Academy of the Ministry of Internal Affairs of the Russian Federation

ACTUAL PROBLEMS

BIBLEICAL TRANSLATION_

This article provides a brief overview of the problems that a translator may face when transmitting phraseological units of biblical origin. Particular attention is paid to the translation of phraseological units with an onomastic component. The author gives several examples of the semantic evolution of proper names in English and Russian, which occurred on the basis of acquired connotations.

It is no coincidence that the question of the adequacy of the translation of biblicalisms has been raised in scientific works. The last decade of the 20th century created the preconditions for the return to the Russian language of a large layer of stable expressions of biblical origin, which were previously actively used in Russian literary speech. But, unfortunately, the culture of transferring biblicalisms during translation has been lost, and also when teaching a foreign language this aspect is still practically not paid attention to. Although “biblical aphorisms as foreign

languages, and in Russian, including biblical proverbs, in addition to nominative (designation of typical situations) and aesthetic (decoration of speech) functions also perform an argumentation function (confirmation of what has been said). " In this article, attention will be paid to phraseological phrases of biblical origin, which include proper personal names.

Highlighting the difficulties that a translator may face, among the main ones it is worth highlighting his awareness of the encyclopedic and cultural