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In the totality of spiritual and objective factors of culture, the culture of communication plays an important role, denoting a set of internal (spiritual) and external (behavioral) stereotypes, due to which interaction between people is carried out. Stereotypes are a system of information ordered in a certain way in intercultural communication.

The culture of communication has its own functions. First of all, it is an educational function aimed at the formation and reproduction of the main features of the spiritual world of the individual and the ethnic group as a whole. This function implies a wide network of various organizational measures, social institutions that reinforce, develop, and create stable communication stereotypes. The evaluative and regulatory function of intercultural communication ensures the stability of spiritual qualities, the unity of requirements for human behavior. Evaluation and self-control, inhibition of one's desires, activity, responsibility are the main factors that act as a result of the manifestation and as the goal of this function. And, finally, the communicative function of intercultural communication acts as a means of communication between people and a general condition for their joint activities.

The multifunctionality of the culture of communication contributes to the stabilization of various aspects and levels of interethnic relations, bringing them into line with social requirements, thereby ensuring the formation of the necessary spiritual qualities and orientation of behavior.

The unique appearance of each culture is the result of a special system of organization of elements of experience peculiar only to this culture, which in themselves are not always unique and are repeated in many cultures. However, ethnic stereotypes of behavior and thinking are specific to each culture.

The basis for the formation of ethnic stereotypes are cultural differences, which are easily perceived in intercultural interaction. Being formed in the zone of ethno-cultural contacts on the basis of systems of ethnic ideas about the imaginary and real features of one's own and other ethnic groups, stereotypes are fixed at a subconscious level as an unquestionable imperative in relation to representatives of other ethnic cultures. It is easy to see that the images of "strangers" are made up not so much of the real features of these "strangers" as of our own qualities, forced out of consciousness and turned over in the course of psychological relaxation. Ethnic stereotypes in situations of intercultural communication act as "guides" of behavior. Based on the formed ideas, we predict in advance the behavior of representatives of another ethnic group, and unwittingly, we set a distance in the process of intercultural communication.

The perception of another ethnic group is a direct reaction to contact with a foreign ethnic environment. Usually, perception goes through the prism of one's ethnic "I", that is, a certain traditional stereotype of thinking and behavior, determined by ethnicity. Now, when ethnic differences more and more dominate the behavior of people, determining the nature of the perception of other ethnic groups, intercultural communication gives rise to many problems.

In interethnic communication during the socio-economic, political instability, contradictions begin to operate more fully, which previously had a limited manifestation. These are constantly growing random inter-ethnic contacts in everyday life, on the street, regulated by no one from the outside, which sometimes may not correspond to generally accepted stereotypes of behavior.

It's no secret that age, gender, religiosity, behavior are paid attention to in any ethnic culture, especially Eastern. All this has to be taken into account in the process of interpreting the behavior of a partner in intercultural communication. If this is a family member, close friend, countryman, we understand each other well. But if he lives in another region, republic, country, it turns out that this person thinks differently, speaks differently, adheres to values ​​that are different from ours. Due to differences, communication acquires a new dimension, requires special efforts, great attention, concentration. When talking with close friends, we turn to our own experience. With representatives of another ethnic group, everything is different.

The formation of intercultural communication skills begins in childhood, when, communicating with adults and peers, absorbing oral folk art (fairy tales, songs, games), the child joins the values ​​of culture, ideas about the norms of behavior and relationships, developing as he accumulates and assimilates life experience . In the process of inculturation in each ethnic culture, a mechanism is laid for educating its representatives, first of all, respect for their traditional values, and then for other cultures.

Thus, being formed and manifested in tradition, the ethnic stereotype becomes an element of self-preservation of the ethnic group as an integral and unique organism. This stereotype plays a consolidating role in the formation of an ethnic group and an ethnos as a whole.

Getting into a foreign culture, a person finds himself in a situation where the usual stereotypes of behavior are not acceptable. Sometimes it seems that representatives of different ethnic groups will definitely understand each other if they get to know each other better. However, with a low level of intercultural competence, negative stereotypes increase and manifestations of aggressiveness are observed. With the help of ethno-cultural stereotypes and information links, the distribution of information and the organization of coordinated actions within the ethnos are carried out. Traditionally, this role is played by visits, public and family etiquette, and other institutions through which people come into contact with each other, thanks to which the socio-cultural community of ethnic groups is created and preserved.

Ethnic cultural stereotypes cannot be considered separately from the culture of communication, since interethnic communication is not an isolated area of ​​social life, but a mechanism that ensures the coordination and functioning of all elements of human culture.

The culture of interethnic communication is a system of stereotyped forms, principles, and methods of communicative activity specific to a given ethnic group. The system of ethnocultural stereotypes is specially adapted to perform socially significant functions in the life of an ethnic group.

One of the elements of intercultural communication is the ethnic stereotype of communications. It is understood as generally recognized patterns of communicative behavior, timed to typical, often repeated situations of foreign and intraethnic interaction: greeting, farewell, introduction during acquaintance, expression of gratitude, postures, gestures, mimic movements. The specificity of such, essentially universal, forms of human activity is manifested, first of all, in the way they are deployed, in the way of structuring typical situations of interaction.

For example, Mongols tend to ask first about the condition of their own livestock, and only then ask about the well-being of the family. For Americans, business matters first; for Russians, health and news of mutual interest.

It should be noted that intercultural communication is the sociocultural mechanism that provides the possibility of coordinated human activity. Ways to implement this key function are specific to different peoples. Consequently, there is every reason to talk not only about the orienting and integrating functions of intercultural communication, but also about socially differentiating functions, including the specifics of ethnic and interethnic communication.

It is known for certain that traditional everyday stereotypes to a large extent retain ethnic specificity, causing both favorable and negative reactions when perceived by representatives of different cultures. Therefore, it is very important in the process of communication not to be limited to a superficial perception of other ethnic groups, but to go towards in-depth mutual understanding, interaction and mutual enrichment.

The purpose of the culture of interethnic communication is to promote a more in-depth knowledge of each other by ethnic groups and strengthen mutual understanding between them. All this is achieved by tolerance, observance of generally accepted norms of interaction. The highest level of interethnic cultural interaction can be promoted by a positive stereotype of thinking and behavior that has been formed in the socio-psychological plan.

Negative stereotypes that denigrate another culture, being rationalized, are organized into a whole system of views (the ideology of Nazism). In a softly veiled form, the opposition of the stereotypical features of one culture to another is inherent in almost any ideology. It is reproduced by the media, in film and video products, school textbooks, where the history of other ethnic groups is covered in a biased way.

To avoid the problem of rejection of ethnic groups, it is necessary to find the positive features of one's culture, thereby encouraging interest in its traditions. Then try to find individual positive features in other cultures and common points that unite them. This is the only way to develop intercultural communication skills. This requires special efforts of participants in intercultural communication with representatives of other cultures, targeted social programs (joint learning, recreation).

The most famous model of intercultural learning belongs to the American specialist in intercultural communications M. Bennett. According to him, the learning process consists of six consecutive steps that replace each other.

From step to step, awareness of the culturally specific conditionality of views and behavior increases, expressed in a change in the views of the student from ethnocentrism (the first three steps are “Rejection of intercultural differences”, “Rejection of intercultural differences”, “Minimization of intercultural differences”) to ethnorelativism (the last three steps - "Recognition of intercultural differences", "Adaptation to intercultural differences", "Integration of intercultural differences"). At the fifth stage - adaptation to intercultural differences - a person is able not only to be aware of differences in culture, but also to change his behavior depending on the cultural specifics of the situation, to adequately interpret the behavior of a communication partner and respond to it in such a way that communication is successful, and at the same time not experience discomfort. At the final stage of learning, a person already feels, depending on the circumstances, a representative of one or another culture. As a rule, this means a bicultural or multicultural identity of a person and is achieved, first of all, by people who have gone through the processes of socialization and inculturation on the verge of two or more cultures (for example, children from mixed marriages).

The historical experience of any ethnos includes the achievements of other ethnoses that it has assimilated. Revealing what is common in the culture of different ethnic groups does not detract from their originality. On the contrary, it helps to emphasize the original that is created on the basis of common achievements. The cultures involved in dialogic interaction are mutually enriched, revealing the diverse meanings contained in them. Such interaction is the most important condition for the coexistence and development of modern cultures.

The diversity of spiritual values ​​reflects the multidimensionality and complexity of the system of spiritual needs of society. One of the important functions of spiritual culture is the regulation of human behavior. Thanks to well-established ethnocultural stereotypes, there is a tacit regulation of communication between representatives of different ethnic groups, their relations at work and in everyday life. Ethnic stereotypes that have become part of everyday life and become a habit are firmly merging with the lifestyle.

The culture of relations is a great moral value on which the culture of interethnic communication is built. As a side of the spiritual life of society, the culture of interethnic communication involves the creation of spiritual values ​​of a special kind, in which universal stereotypes are fixed as a prerequisite for the interaction of various ethnic groups. Ethnic stereotypes in the culture of interethnic communication have a programming character, because they anticipate possible behaviors.

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

4. Nugaev M.A. Theoretical and methodological foundations for studying the quality of the region's social potential / Nu-gaev M.A. - Kazan: Publishing House of Kazan University, 2006.

Bibliographic list

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

FAKHREEVA Lucia Shamilovna, Senior Lecturer.

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

UDC 811 N. A. MARTYNOVA

Orel State Institute of Economics and Trade

INTERCULTURAL COMMUNICATION AS A SPECIAL TYPE OF COMMUNICATION_

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

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

Due to its practical significance, the process of communication attracts the attention of specialists from 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 singles out its subject of study in this process.

Along with the concept of "communication" in the past few years in domestic science, the term "communication" has appeared and become widespread, which has firmly entered the conceptual apparatus of social and humanitarian knowledge. L.S. Vygotsky, V.N. Kurbatov, A.A. Leontiev equate these two terms based on the etymological and semantic relationship of these concepts. Based on the original meaning of the Latin term "communicatio", which means "to make common, bind, 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 exchanging thoughts, information and emotional experiences between people. In both cases, supporters of this approach do not see a fundamental difference in the content

understanding of the concepts of "communication" and "communication", therefore they are equal.

In the process of intercultural communication, each person simultaneously solves two major problems - to strive to preserve their cultural identity and to be included in a foreign culture. The combination of possible solutions to these problems defines 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 done 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 programs, 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 increasing interest in the languages ​​and cultures 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 commonality of consciousness of communicants, then its incomplete commonality can cause misunderstanding. Incomplete community of consciousness is a consequence, including the belonging of communicants to different national cultures.

Considering that “intercultural communication is pathological to a certain extent and deviates from the norm, since in intercultural communication the commonality of consciousness of communicants is not optimal, as a result of which the usually automated process of verbal 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 communicants. It is generally recognized that representatives of each specific culture, being the bearers of their national culture, have 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. Throughout the 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 surface ones, or a mirror of consciousness, or a repository of experience, or a shell of meanings. Each of the explanations has the right to exist, since it highlights one of the sides of the language. At the same time, it is impossible not to notice that if earlier scientists were mainly interested in how the language itself is arranged, now questions have come to the fore 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 language means.

The ability of a language to switch from an internal culture to an external one and vice versa, depending on communication needs, is ensured by the flexibility of the cultural orientation of language units. Words are oriented in different ways to the world of cultures of different peoples, while several groups of cultural orientation are distinguished: 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 one's internal culture. However, for a long time now, 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 language and cultural barriers. The growing interest in the peculiarities of intercultural communication contributed to the formation of a new scientific field in which the dialogue of cultures is considered as an object of study.

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

Intercultural communication is a very multifaceted 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 that are characteristic of many cultures, and reveals features and characteristics that are unique and exist only in one particular culture. Intercultural communication can be considered as "the conversion of a language into the area of ​​a foreign culture" .

Intercultural communication simultaneously confirms and refutes the postulates of normal communication, first formulated by H.P. Grisom, 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 in its essence presupposes regular 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. Grice's main categories of 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-informativeness can confuse the addressee, distracting him from the main subject of the conversation. In addition, as 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 transmitted information.

Within one culture, there is no need to explicitly express all the 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 effort 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 old and new knowledge of communicants about native and foreign cultures 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 the "loss of links", but, on the contrary, the redundancy of information, expressed in repetitions, reformulation of what has been said and the obligatory implementation of feedback.

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

within one culture, facilitates the process of understanding - in intercultural communication it can lead to erroneous reference, incorrect establishment of generic relationships, 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, due to which the selection of a certain concept automatically causes associations with other concepts and, thus, allows you to recreate logical connections, restore blocks of already known information in memory, in the process of intercultural communication becomes the reason for the formation of false associations and turning to incorrect information.

Habitual actions within one culture are correlated 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, a consequence of the mismatch of scripts in different cultures - an attempt to apply familiar scripts to situations of intercultural communication can lead to confusion, confusion, embarrassment and difficulties in communication. Ultimately, there are communication failures and additional efforts to overcome them. In the conditions of natural communication in the country of the language being studied, 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 common memory is also indisputable for intercultural communication, since cultural memory includes a complex range of connotations, presuppositions, background knowledge, familiarity with precedent texts, that is, the area where significant intercultural differences are inevitable.

Cultural memory consists of individual and collective components. The volume and nature of individual cultural memory depend on the properties of an idiolectic personality, its life experience, level of education, interests, social circle, etc. The basis of communication is collective memory, which includes both universal and cultural-specific components. Accordingly, the amount of shared memory will be greater for members of one culture than for members of different cultural groups. Obstacles in intercultural communication can be a lack of knowledge about certain cultural and historical events, personalities and concepts, their different assessment, lack of memory of the historical contexts for the use of idioms, etc.

The quality category implies 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 of speech in different languages have different meanings. And these discrepancies can lead not only to communicative discomfort, but also to communicative failure.

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

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

When analyzing the universal patterns of communication, differences, including interlinguistic and intercultural ones, are perceived as barriers to adequate communication, as a result of which the focus is on points of similarity. In intercultural communication, differences come to the fore and become a central problem, and the ability to overcome them is the most effective way to achieve mutual understanding.

At present, the generally accepted point of view is that both in the culture and in the language of each people there are both universal and national components. Universal meanings, equally understood by all people in the world or representatives of individual 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 standards, beliefs and behavioral patterns.

The category of relevance seems to be more important for intercultural communication than for intracultural communication, since in 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 conversation or unwillingness to follow the interlocutor's thoughts. Differences in the cultural base of interlocutors in intercultural communication can lead not only to communicative discomfort, but also to complete misunderstanding.

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

the more consistently, clearly and concisely you should express your thoughts.

In intercultural communication, such a category of successful communication as the category of 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 another opinion: the greater the illusion of the proximity of cultures, the greater the likelihood of communication failures. So, for example, when going to Japan or African countries, Americans are ready for cultural differences, because there their interlocutors are “different”: they look, gesticulate, behave differently, 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, which is not limited only to knowledge of foreign languages, but also requires knowledge of mathematics.

the real and spiritual culture of another nation, religion, values, moral attitudes, worldviews, etc., which together 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 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 for the analysis of linguistic consciousness // Ethnocultural specifics 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-language intercultural communication. - St. Petersburg: Soyuz Publishing House, 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 by the editors on November 9, 2006. © Martynova N.A.

UDC 8133 O. K. MZHELSKAYA

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

ACTUAL PROBLEMS

BIBLICAL TRANSLATION_

This article is a brief overview of the problems that a translator may encounter when transmitting phraseological units of biblical origin. Particular attention is paid to the translation of phraseological units with an onomastic component in the article. 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 biblical expressions has been raised more than once in scientific works. The last decade of the 20th century created the prerequisites for the return to the Russian language of a large layer of set expressions of biblical origin, which were previously actively used in Russian literary speech. But, unfortunately, the culture of translating biblical words was lost, and practically no attention is paid to this aspect when teaching a foreign language. Although “biblical aphorisms, both in foreign

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

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

The concept of intercultural communication, its varieties. Accounting for intercultural features at the level of verbal and non-verbal communication, as well as at the level of customs and traditions.

The concept of business culture. Classification of models of business cultures (Hofstede, Hall).

INTERCULTURAL COMMUNICATION,communication, in the face of significant culturally determined differences in the communicative competence of its participants, that these differences significantly affect the success or failure of a communicative event. The term communicative competence refers to knowledge of the symbolic systems used in communication and the rules for their functioning, and principles of communicative interaction. Intercultural communication is characterized by the fact that it participants in direct contact use special language variants and discursive strategies that are different from those they use when communicating within the same culture. The often used term "cross-cultural communication" usually refers to the study of some particular phenomenon in two or more cultures and has the additional meaning of comparing the communicative competence of communicating members of different cultures.

Intercultural communication- communication between representatives of different human cultures (personal contacts between people, less often - mediated forms of communication (such as writing) and mass communication). Features of intercultural communication are studied at the interdisciplinary level and within the framework of such sciences as cultural studies, psychology, linguistics, ethnology, anthropology, sociology, each of which uses its own approaches to their study.

It is believed that this concept was introduced in the 1950s by the American cultural anthropologist Edward T. Hall as part of the program he developed for the US State Department on the adaptation of American diplomats and businessmen in other countries ...

Initially, the so-called intercultural communication was used to describe intercultural communication. classic understanding of culture like more or less a stable system of conscious and unconscious rules, norms, values, structures, artifacts - national or ethnic culture.

At present, the so-called. dynamic understanding of culture as a way of life and a system of behavior, norms, values, etc. of any social group (for example, urban culture, culture of generations, culture of the organization). Dynamic concept of culture does not imply a strict stability of the cultural system; to a certain extent, it can change and be modified depending on the social situation.

As a scientific discipline, intercultural communication is in its infancy and is distinguished by two characteristic features: applied character (the goal is to facilitate communication between representatives of different cultures, reduce conflict potential) and interdisciplinarity.

Research on intercultural communication has recently become increasingly important due to the processes of globalization and intensive migration.

Types of communications:

1. By the number of participants and distant relations between them:

a. interpersonal (2 people, family) - the minimum number of participants, close relationships. The nature of development is the narrowing or expansion of the distance.

b. intergroup / intragroup - the distance is greater, as is the number of participants

c. professional (in business)

d. mass (through an intermediary - the media, television)

e. intercultural (between different cultures, includes all of the above)

2. With a functional approach:

a. informative

b. affective-evaluative (feelings, opinions)

c. recreational (information for recreation, in a playful way)

d. persuasive (between people of different statuses, ideological attitudes)

e. ritual (various traditions, customs)

3. By language use:

a. verbal

b. non-verbal

3. Functions of non-verbal communication 1. non-verbal communication complements verbal 2. non-verbal communication contradicts verbal 3. non-verbal communication replaces verbal 4. non-verbal communication serves as a regulator of verbal

Non-verbal means of communication : 1. kinesics (facial expressions, gaze, gestures, posture) 2. prosodic (voice and intonation means) 3. takesika (touch) 4. sensory (sensory perception, manifestation of sensations) 5. proxemics (spatial structure of communication) 6. chronemics ( temporal structure of communication)

Basic concepts

Japanese scientist Matsumoto: “In the field of social psychology and communication, the term interpersonal communication usually refers to communication that occurs between people who come from the same cultural environment; in this sense it is synonymous with the term intracultural communication. A.P. Sadokhin’s definition of intercultural communication: “Intercultural communication is a set of various forms of relations and communication between individuals and groups belonging to different cultures.” The term culture is of Latin origin and it appeared in the era of Roman antiquity. This word comes from the verb "solere", which meant "cultivation", "processing, care". In this sense, it was used by the Roman politician Mark Porcius Cato (234-149 BC), who wrote the treatise De agri cultura. The starting point in the formation of scientific ideas about culture is considered to be the treatise "Tusculan Conversations" by the Roman orator and philosopher Mark Tullius Cicero (106-43 BC), who used this agronomic term metaphorically, i.e. in a different, figurative sense.

Greetings in a number of countries have a national coloring. Handshakes are the main form of greeting. But in some countries it is not customary to shake hands with women, so wait until the woman herself extends her hand to you. Kisses on the cheek are common in France and the Mediterranean countries, and hugs are common in Latin America. Two palms pressed to each other in front of the chest is an Indian national greeting.

· About the attitude to people of other age. Everywhere you need to show respect for elders. They should be the first ones to start the conversation. When older people enter the room, stand up.

· General advice when eating unfamiliar food - eat what is offered to you and do not ask what it is. Cut your portion into small pieces - so it will easily get into your stomach.

· In many countries, business is influenced by religion - on the daily routine and working months and days. Learn more about the religion of a given country, but do not enter into discussions on such topics. Know and remember that Buddhist images are sacred: you can not step on the threshold in Thailand - good spirits live under it; never distract a person facing Mecca; without permission, do not take pictures or touch religious attributes with your hands.

· Everywhere you must have a business card with you, which indicates: the name of your organization, your position, titles. Abbreviations should not be used. In Southeast Asia, Africa and the Middle East, always hold out your business card with your right hand. In Japan, it is served with two hands, with the correct side towards the partner.

· Beware of using familiar gestures, say `V` (sign of victory). In other countries, they may have a completely different, not always decent, meaning.

The strong features of the German national character are well known: diligence, diligence, punctuality, rationality, frugality, organization, pedantry, seriousness, prudence, striving for orderliness.

Term "intercultural communication» implies interaction between representatives of different ages, nationalities, cultures, religions, etc. This is the process of exchanging the cultural characteristics of different nationalities through verbal and non-verbal language.

Business culture model proposed G. Hofsteed, includes the following indicators:

· power distance(low to high) - the degree to which people who do not have power or have little power agree that power in society is distributed unevenly;

· collectivism - individualism. Individualism characterizes a society in which the connection between individuals is insignificant: it is assumed that in the first place everyone takes care of himself and his family; collectivism characterizes a society in which people from birth grow and develop in strong, close-knit groups; these groups care for and protect "their own" throughout their lives in exchange for unconditional loyalty;

· femininity - masculinity. Masculinity is a characteristic feature of a society in which the gender roles of men and women are clearly separated, that is, men are tough, aggressive, focused on material success and victory in the external environment, and women are modest, gentle and focused on ensuring the quality of life and moral comfort in the family; femininity is a characteristic feature of a society in which the difference in gender roles is not significant, men and women can be equally focused on material success and on ensuring the quality of life;

· uncertainty avoidance(from weak to strong) - the degree of discomfort, anxiety, fear experienced by people belonging to a given society in front of unknown or uncertain circumstances.

The essential advantage of the Hofsteed model is that the poles of each characteristic are described in detail, and the characteristics themselves are expressed in numerical terms. This makes it possible to establish the degree of difference between the business cultures of countries and regions, to predict the areas of possible problems in the interaction of businessmen or managers of these countries.

E. Hall distinguishes, in turn, the following cultures:

1)))monochronous(U.S. and Nordic cultures.). In each certain period of time, people are busy with one thing, they strictly follow plans and schedules, agreements in order to avoid wasting time. Punctuality is important to them. This low context cultures: whenever people enter into communication, they need detailed information about everything that is happening. These are Societies where there are practically no informal information networks. These cultures are less homogeneous, interpersonal contacts are strictly separated in them, representatives of these cultures do not mix personal relationships with work and other aspects of everyday life..

These are cultures in which most information is contained in words, people openly express their desires and intentions, not assuming that this can be understood from the situation of communication. At the same time, the greatest importance is attached to speech, as well as the discussion of details.

2))) polychronic(Countries of Southern Europe, Latin America, Middle East). People do several things at the same time, and relationships between people are more important for them than plans and schedules. These are high-contextual cultures (they change little over time, therefore, when interacting with the outside world, the same stimulus causes the same reaction. These are cultures in which much is determined by the hierarchy and status, the external Sid of the premises, their location and placement. In such cultures use a lot of hints, hidden meanings, figurative expressions, etc.

The role of non-verbal communication in intercultural communication:

1. The same gesture can have completely different meanings in different cultures.

2. A gesture may mean nothing and make no sense to the person who sees it.

3. The gesture has practically the same meaning in different cultures, and its interpretation rarely causes problems in intercultural communication.

Time.

If Western culture clearly measures time and being late, for example, is considered a fault (remember "Accuracy is the courtesy of kings"), then among the Arabs, in Latin America and in some Asian countries, being late will not surprise anyone. Moreover, if you want to be dealt with seriously enough, you need to spend some time on random (ritual) conversations. Not only that, you shouldn't be hasty, as a cultural conflict may arise: "Arabs see drinking coffee and talking as 'doing something', while Americans see it as a waste of time." Accordingly, the Arabs view exact dates as a personal insult. Or the fiops look at what is being done for a long time as a very prestigious business: the longer, the better, respectively.

Space.

Hispanic and European in a normal setting talk at different distances. Now try putting them side by side. As the Hispanic tries to be at his usual distance, the European may have a feeling of intrusion into his personal space. He immediately tries to move away. In response, the Latin American will try to approach again, which from the point of view of the European will be perceived as a manifestation of aggression.

An American, going out into the yard in Latin America, feels walled up, because in his homeland there is not even a fence in the yards.

George Bush and M. Gorbachev met in 1989 not on anyone's territory, but on warships located near Malta, which introduced a certain emancipation in relations, each was outside the usual environment and regardless of the conventions of one side or another.

Accordingly, different cultures use different non-verbal communication. For example, within the "black" culture of America, it is considered rude to look a teacher straight in the eye. There are also various options for showing resentment: a special gait, a special eye movement. At the same time, a person of a different culture will not even notice it.

Different views among different peoples and on hierarchical relationships. China and Japan have a lot of respect for them, while the Americans strive to demonstrate equality. By the way, American regulations even require that Americans take pictures with Asians only while sitting, so that their dominance in height is not visible.

Western businessmen try to conduct their negotiations in confidential atmosphere, Tet-a-tet. In Arab culture, other people are present in the room, and at your request to speak in a different setting, the Arab will only bring his head closer to you. Contradictions of such different views can easily lead to conflict.

There is also a difference in views on values. One can give such an example. You are sailing on a ship with your wife, child and mother. The ship began to sink. You can only help one person. Who will it be? In Western culture, 60% will save the child, 40% the wife. And no one will save the mother. In Eastern culture, 100% will save their mother. This is because it is believed: you will always have the opportunity to marry again, have children again, but you will never have another mother. By the way, the Ukrainian address to the mother with "you" also probably has a special origin.

Different cultures have different rules for exchanging information. A representative of an oriental culture, which is more closed, can take a long time to make a decision, as, for example, the Japanese or Chinese do. The Japanese, by the way, have another curious feature that often misleads many businessmen, they basically cannot say categorically "no". Carefully inventing all sorts of courteous phrases, they will try not to even object.

To begin with, it is necessary to define the very term "intercultural communication"

The concept of "intercultural communication" is derived from the concepts of "culture" and "communication".

The term "culture" is one of the most ambiguous, and this is explained by the fact that culture itself is an extremely complex and multifaceted phenomenon that expresses all aspects of human existence. That is why many sciences study it, each of which singles out one of its aspects as the subject of its study, while formulating its own understanding and definition of culture. To date, scientists have more than 500 such definitions. Let us dwell on those that are of interest from the point of view of the topic under consideration.

In the domestic literature, culture is given the following definition: culture is a historically defined level of development of society, the creative forces and abilities of a person, expressed in the types and forms of organizing the life and activities of people, in their relationships, as well as in the material and spiritual values ​​​​created by them. In this interpretation, culture appears as the sum of all the achievements of mankind, as a world of artifacts, a “second nature” created by man himself, forming a proper human world, in contrast to the world of wildlife. This is an extremely broad understanding of culture, which can be used to characterize: certain historical eras (for example, ancient culture, medieval culture); specific societies, nationalities and nations (for example, Russian culture, Chinese culture); specific spheres of human activity (culture of everyday life, culture of work, political culture, artistic culture). In a narrower sense, culture is understood as the sphere of the spiritual life of people. Based on the foregoing, we can conclude that culture can be considered as a general, universal system for society of value orientations, stereotypes of behavior, stereotypes of consciousness, forms of communication and organization of joint activities of people that are transmitted from generation to generation 1 . It influences the perception, thinking, behavior of all members of society and determines their belonging to this society.

In this version of understanding, culture is presented as an integrity that differs from others due to religious, national-state boundaries or a set of ethnic characteristics. Such an understanding of culture is also the most convenient in terms of the subject of intercultural communication.

The next logical step towards the formulation of the definition of "intercultural communication" is the definition of the concept of "communication".

Opinions regarding the correct definition of communication at the present stage of the development of the humanities differ, for example, communication can be defined as a socially determined process of transmitting and perceiving information in conditions of interpersonal and mass communication through various channels using various communication tools 2 . Or, more succinctly, as a semantic aspect of social interaction 3 . Or it can be understood in a narrower and more functional sense as the means by which people construct and maintain their relationships. If we combine the above and try to formulate this concept on our own, focusing on the topic under study, then we can reap the following definition: Communication is the process of exchanging information, its semantic meaning between two and their groups.

A.P. Sadokhin believes that “Intercultural communication is a combination of various forms of relations and communication between individuals and groups belonging to different cultures. The question, therefore, is what and how correlates different cultures. Moreover, "what" and "how" here not only presuppose each other, but can also be, in essence, identical.

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 characterized by the fact that when representatives of different cultures meet, each of them acts in accordance with their own cultural norms. The definition where intercultural communication is understood as an adequate mutual understanding of two participants in a communicative act belonging to different national cultures 4 can be considered classical.

The problem of intercultural communication is not reduced solely to the language problem. Knowledge of the language of a native speaker of a different culture is necessary, but not yet sufficient for an adequate mutual understanding of the participants in a communicative act. Moreover, intercultural communication implies the existence of not only differences between two different languages, but also differences in the use of one language 5 .

Cultural norms determine the life and relationships of people. They regulate broad areas of human thought and behavior and have a great influence on the nature of perception, evaluation and interpersonal relationships. Education and upbringing, historical memory, traditions and customs, the rules dictated by society, the peculiarities of the language in which people communicate - it is the totality of these factors that develop an orientation system that helps in subsequent life and solving everyday problems.

There are group deviations from the generally accepted standards of thinking and behavior in a particular culture. If such deviations vary within acceptable limits, then they coexist in a given culture. In this case, one speaks of the existence of subcultures within one culture. For all their differences, subcultures have the same basis for the worldview, values, norms and patterns of behavior that indicate their belonging to a particular culture. This basis arises from the socio-cultural experience that determines what is considered necessary, normal, reasonable and acceptable in a given situation. Deviations that go beyond acceptable limits are most often rejected within the culture 6 .

A person sees the world in a certain cultural framework. However, these cultural data, as a rule, are not recognized by the individual, since most often they are so inherent in him that they form part of his personality. Awareness of the norms of behavior and thinking of one's own culture is possible only when there are contacts with people who, in their behavior, are guided by other cultural norms. People, to one degree or another, expand the boundaries of their cultural horizon by visiting other countries, learning foreign languages, reading foreign literature, communicating with foreigners.

However, such interaction can cause discomfort or even lead to conflicts, often difficult to explain. The mechanisms of behavior and evaluation that worked as long as communication was carried out within the same culture begin to fail, communication becomes difficult. This causes uncertainty, loss of internal stability, incorrect interpretations of the partner's behavior, misunderstanding of each other 7 .

Therefore, if until now a person has not noticed and was not aware of the peculiarities of his behavior, due to his cultural context, now these subconscious models of perception, emotional reactions, thinking, behavior and assessments are becoming more obvious and subject to understanding, accounting and correction in relation to a partner. on communication.

The behavior of people belonging to other cultures is not at all unpredictable, it can be studied and predicted, but it requires special educational programs aimed at preparing for intercultural communication. The study of other cultures, their characteristics, the laws of their functioning and development enriches a person, transforms his attitude to the world and other people, and can radically change his attitude to life situations.