The study of cultural stereotypes, their stability, selection is associated with the needs modern life, with the awareness of the fact that, formed by various circumstances, including accidents, limited knowledge, the image of the “other”, “another culture” in general, often very far from reality, has the same historical and cultural significance as reality itself . It is these images that guide many of us in our practical activities. Artificially created images-representations begin to play an active role in shaping the mentality of contemporaries and possibly subsequent generations.
Despite the stability of stereotypes and, at first glance, sufficient knowledge, their study in each new historical era is important. scientific problem, if only because there is a constant voltage pulsation between the traditional installation and its erosion, between enrichment with new historical facts and rethinking already known. Despite sufficient attention on the part of researchers to this phenomenon, the explanation of the nature, emergence and functioning of stereotypes, as well as understanding the term "stereotype" itself, is still a problem.
At present, there is no consensus in scientific thought regarding its content. The term "stereotype" can be found in various contexts, where it is interpreted ambiguously: the standard of behavior, the image of a group or person, prejudice, cliché, "sensitivity" to cultural differences, etc. Initially, the term stereotype was used to refer to a metal plate used in printing to make subsequent copies. Today, a stereotype in general terms is understood as a relatively stable and simplified image of a social object, group, person, event, phenomenon, etc., emerging in conditions of information deficiency as a result of generalizing the personal experience of an individual and often preconceived notions accepted in society.
At the same time, stereotypes are often identified with traditions, customs, myths, and rituals. Despite the absolute similarity of stereotypes with traditions and customs, it should be noted that stereotypes differ from them to a large extent in their psychological basis. The functional field of stereotypes lies mainly in the sphere of mental structures, while cultural traditions, customs and myths are the objectified results of their formation, fixed by rationalized (ideological, political, conceptual) or irrationalized (artistic-poetic, mystical-religious) ways and means in which society is interested (or not interested).
In other words, traditions and customs are distinguished by their objectified universal significance, openness to others, while stereotypes are the product of the individual's hidden subjective mindsets. Myth, as an eternal way of ordering reality, is a product of collective belief and acts as an extremely successful mechanism for the emotional consolidation of society.
The author of the term, Walter Lippmann, understood stereotypes as: “... preconceived notions that decisively govern all processes of perception. They label certain objects, both familiar and unfamiliar, so that the barely familiar seem well known and the unfamiliar seem profoundly alien. W. Lippman explained the functioning of stereotypes through an analysis of the socio-psychological aspects of people's activities and considered stereotypes to be the mental material on which the public consciousness generally. Stereotypes, according to the scientist, streamline the world and facilitate the process of thinking of people, thanks to them a person feels confident. The scientist identified two main reasons that influence the emergence of stereotypes.
The first reason is the use of the principle of economy of effort, which is characteristic of everyday human thinking and is expressed in the fact that people tend not to react each time in a new way to new facts and phenomena, but try to bring them under existing categories. To abandon the economy of attention in favor of a pure experiential approach would undermine human existence. Thus, the process of stereotyping is always preceded by the process of categorization, as one of the ways of human cognition. surrounding reality.
The second reason for the formation of stereotypes is the protection of existing group values. Lippman called stereotypes a fortress that protects our traditions and pointed out that any encroachment on our stereotypes is regarded by us as an attack on the foundations of our worldview. Stability, rigidity, conservatism - these are the main characteristics of stereotypes according to W. Lippmann. The stereotype was studied by him in the system of those factors that cause its occurrence and determine its functioning.
The formation of stereotypes is based on the features of human thinking and the psyche. Firstly, this is concretization - the desire to explain abstract, and, therefore, difficult to digest concepts with the help of any accessible and understandable for the individual and all members of this community, real images. Secondly, this is a simplification, which boils down to highlighting one or more features as fundamental for the disclosure of complex phenomena. social factor The emergence of stereotypes is, as a rule, the presence of limited, one-sided experience.
In the late forties of the XX century, the most popular definition in Western scientific thought was the one proposed by the American psychosociologist Kimball Jung. The stereotype was understood by scientists as "a false classificatory concept, with which, as a rule, some social sensual-emotional tones of similarity and difference, approval or condemnation of another group are associated." In his definition, K. Jung emphasized the distorted nature of the assessment of phenomena and objects by stereotypes, and thus initiated the understanding of a stereotype as an erroneous assessment or prejudice about phenomena or groups of people.
In the future, the stereotype began to be perceived as an image or representation, obviously false, about a person or group. In Western science, the concept of a stereotype has increasingly become identified with ethnic or racial prejudice. As a result, there was a narrowing of the content of the concept of "stereotype" even in comparison with the original one, which was proposed by W. Lippman - these are images of any object or phenomenon that exist in the mind of a person and are manifested in his behavior. Now stereotypes are interpreted as a set of distorted ideas. Falsehood became so strongly associated with the concept of "stereotype" that the term "sociotype" was proposed to refer to standard but true knowledge about a sociocultural group.
Only in the late 1950s. O. Kleinberg's hypothesis about the presence of a "grain of truth" in this phenomenon became widespread. According to this hypothesis, stable simplified representations can be either true or false. The American researcher argued that "partially incorrect, superficial, limited stereotypes, nevertheless, generalize the real features of culture." Under the influence of Kleinberg's hypothesis, discussions arose again about the correspondence of stereotypes to true knowledge about objects and objects of the surrounding world. There is a tendency to identify stereotypes with generalizations of phenomena that really exist, although perhaps not in the form in which they are reflected.
However, it should be noted that some Western scientists who studied the stereotype as a phenomenon human psychology and cultures, generally do not consider the problem of the content of the "grain of truth" in the stereotype to be worthy of attention. From their point of view, any generalization regarding the assessment of human behavior is already a stereotype.
In fact, the problem of the ratio of true and false in stereotypes is very important. The main difficulty in resolving this issue lies in the absence of a reliable criterion for determining the degree of truth of a judgment. Note that the truth, in this case, is understood as an adequate reflection of objects and phenomena of the surrounding reality. The evolution of views on the problem of the truth-falsity of stereotypes can be represented in the form of three stages. At the beginning, stereotypes were considered to be predominantly false formations. It was assumed that stereotypes, functioning both at the personal and collective levels, cannot act as an absolutely true reproduction of reality. Later, social stereotypes began to be understood primarily as a simplification, schematization of real objects. Simplification itself can be both false and true. The process of stereotyping is neither good nor bad, it performs the function of categorizing the social world that is objectively necessary for a person. The American psychosociologist E. Bogardus defined stereotyping as the lower stage of the evaluation process, but at the same time vital. Stereotyped perception arises from the great variety of groups and individuals and the inability for most busy people to weigh every reaction to every person. Thus, persons and groups are typified. Stereotyping plays an evaluative role and makes life easier in society.
A negative attitude towards stereotypes can be traced in the definition of another American researcher J. Wishman. The scientist identified the following main characteristics of the concept that underlies the stereotype:
1. the concept is rather simple than differentiated;
2. more erroneous than true;
3. it is rather acquired from others than received in direct experience with reality;
4. it is resistant to new experiences.
Stereotypes are effective, but unreliable. Thus, scientists point out the conditions for the emergence of stereotypes, namely the inadequacy of perception and the lack of contact with reality. In this case, the stability of this phenomenon is especially emphasized.
Today, the most common opinion is about the simultaneous truth and falsity of a stereotype. This is possible when a person's actions, due to "false" stereotypes, influence the further course of events in such a way that even false ideas and expectations come true, are validated in the eyes of the bearer of this stereotype. On this issue, we can agree with the opinion of P.N. Shikhirev, who argues that what is important in a stereotype is not truth itself, but conviction in it.
only the cases pursued by enterprises are important, but on the mutual dependence of business and society.
Until now, a deep understanding of this relationship is often lacking. Russian entrepreneurs and society as a whole, with the result that all parties suffer.
Thus, the German model and the experience gained from studying it in the field of business communications can help to fulfill a vital role in Russia - to spread and strengthen the correct ideas about business in society, i.e., first of all, about the possibility of realizing one's own potential through labor -
wear, and not a means of easy money. In addition, society needs to educate citizens in the understanding that occupation own business- the process is long-term and difficult, and you need to be prepared for this. It is also not a way to keep yourself busy as a business owner, but a responsible process that has a huge impact on society. It is also absolutely obvious that
satiety
domestic
will face incomparably tougher competition and will be forced to use
all the possibilities of working with society provided by communication technologies, as demonstrated by the German experience.
REFERENCES
1. Baikov S. V. Communication technologies in the business sphere: tools and socio-cultural aspects: dis. ... cand. philol. Sciences. M., 2007.
2. Vodovozova E. How people live in this world. SPb., 1904, p. 40-45.
Received 10.06.08.
STEREOTYPES OF NATIONAL CULTURE IN INTERCULTURAL COMMUNICATION
A. A. Panyagin
Every people, every nation has its own ideas about the world around it, certain stereotypes are formed - both about themselves, behavior and traditions.
In the encyclopedic dictionary social stereotype defined as "a schematic, standardized image or representation of a social phenomenon or object, usually an emotional
tions within their cultural spatially colored and possessing a large
and relative to representatives of another linguistic and cultural space. Fe-
stability ... expresses the habitual attitude of a person to any phenomenon, formed under the influence of social conditions and previous experience ... ".
For a long time, there has been a controversy about the definition of the concept of “ste-There are different points of view regarding the reotype”, attempts are being made to identify ways to form
the nomen and the concept of "stereotype" attract the attention of researchers (I. S. Kon, V. V. Krasnykh, U. Lippman, I. Yu. Markovina, A. V. Pavlovskaya, Yu. A. Sorokin, N. V. Ufimtseva and etc.).
about this problem. We will consider the stereotype phenomenon as a concept that includes the ideas of one nation about the culture of another nation as a whole.
formation and dissemination of national stereotypes in society, the issue of their influence on relations between peoples is discussed.
mi. There is no consensus among researchers
lei and regarding the legitimacy of using the word “stereotype” itself. The concept of a stereotype in modern humanities is interdisciplinary in nature. Initially developed on the basis of sociology and social psychology since the 1920s, the concept of a stereotype later became the subject of analysis from the point of view of communication theory, ethnology, the history of literature and culture, and the philosophy of language. National stereotypes are studied in different sciences- sociology, psychology, political science, philology, history, and each science interprets this phenomenon in its own way.
The term "stereotype" [from the Greek. stereos is solid, typos is an imprint] introduced into scientific circulation by the American sociologist W. Lippmann. This term received universal recognition thanks to his work "Public Opinion" (1922), which defined stereotypes as "the pictures in our minds" (the pictures in our heads). All further definitions of a stereotype as a linguistic, philosophical, socio-psychological (ethnographic, cultural-behavioral) phenomenon are somehow based on Lippmann's definition, to some extent emphasizing various aspects of this phenomenon - its static character, assertiveness, hypertrophy (tendentiousness) . Developing the concept of a stereotype from the point of view of social psychology, U. Lippmann noted an important feature of this concept - focusing on a certain ideal image of the world that is formed in the minds of representatives of a particular community, and the ability to meet public expectations.
Stereotypes allow a person to form an idea of the world as a whole, to go beyond the narrow social, geographical and political environment. Lippmann wrote that stereotypes are so persistently passed down from generation to generation that they are often reproduced
accepted as a given, a reality, a biological fact. If personal experience contradicts the stereotype, most often one of two things happens: a person is inflexible, not interested for some reason in changing his views, or simply does not notice this contradiction, or considers him an exception,! confirming the rule, and usually just forgets about it. A receptive, inquisitive person, when a stereotype collides with reality, changes the perception of the world around him.
Lippmann not only introduced the term "stereotype" into scientific circulation, gave it a definition, but also emphasized the importance of this phenomenon. The researcher came to the conclusion that the system of stereotypes “...perhaps is pivotal in our personal tradition, it protects our place in society...and also saves time in our busy lives and helps
save us from confusing attempts |
see the world as sustainable and embrace it as a whole.” With this understanding, ste- | rheotype, two of its important features stand out: ! firstly, it is determined by culture, and secondly | | second, is a means of saving labor | | output efforts and, accordingly, linguistic | funds.
If Lippmann laid the theoretical
basics of the study of stereotypes, the American |
which scientists K. Braley and D. Katz in 1933 developed | worked the technique that subsequently received! widespread and for years to come | which has become decisive for researchers | national stereotypes. Brailey and Katz op | defined the ethnic stereotype as "sustainable" | chivoe representation, little consistent with | | the realities that it seeks to pre- | put, and arising from the property inherent in man, first determine the phenomenon, and then
already watch it." I
Second World War gave a new impetus | to the study of ethnic stereotypes. She clearly showed how big role are playing | traditional sustainable views on- | childbirth about each other, how important it is to study the ways of formation (and, consequently, the impact) of such ideas.
Most of the work dedicated to the problems study of ethnic stereotypes that came out in the period under review, \ based on materials from sociological surveys |
dew. Thus, at the initiative of UNESCO, a large-scale study was conducted to identify how representatives of one country perceive the peoples of other countries, as well as what factors determine their perception. Psychologist O. Klenberg, proana-
different planes of the language - formal (phraseology, language clichés, formulaicity, principles of compatibility within language structures, etc.) or semantic (semantic connotations of language units accompanying the main / primary meaning). For
lysing the results of this study, the linguistic study of the stereotype specifically defined the concept of "ethnic stereotype" important aspects such as
as a picture in people's minds about their own or others national groups. He believed that such images or representations are usually widespread in society.
society; as a rule, they are extremely primitive and immune to objective reality.
In Russia, the problems of studying stereotypes were not given such attention as in the West. At the same time, a number of interesting and original concepts have been developed in our country. The concept of N. A. Erofeev, which is based on historical material, seems interesting and scientifically substantiated. The author, although he refuses the term "stereotype", pays considerable attention to the problems of perception of each other by nations. After all, “ethnic ideas,” he believes, “are, as it were, the result of learned information, the result of its processing and a generalized conclusion from it, they often affect relations between nations, ethnic groups and states.”
In ethnolinguistics, the term "stereotype" refers to the content side of the language and culture, that is, it is understood as a mental (mental) stereotype that correlates with the picture of the world. Language picture
of the world and the linguistic stereotype are correlated as part and whole, while the linguistic stereotype is understood as a judgment or several judgments relating to a certain object of the extralinguistic world.
The concept of a stereotype has turned out to be widely in demand in modern linguistics (works by E. Bartminsky, E. L. Berezovich, U. Quasthoff, I. M. Kobozeva, L. P. Krysin, I. Panasyuk, V. A. Plungyan, E. V. Rakhilina and others). From the standpoint of linguists, stereotypes are conventionally established semantic and/or formal constructions that form the cultural and linguistic image of an object; Thus, within the framework of the linguistic approach, the stereotype can refer to two different sciences, we can draw the following conclusions:
stereotype and its linguistic sign, stereotype and word meaning (stereotype and cognitive semantics), stereotype cognitive structure, ways of conceptualizing linguistic reality. A stereotype is also understood as a subjectively determined representation of an object in which descriptive and evaluative features coexist and which is the result of the interpretation of reality within the framework of socially developed cognitive models.
In the works of the above linguists, it is noted that ethnocultural stereotypes perform the following functions:
The function of socio-ethnic integration. The stereotype, on the one hand, satisfies the mental need to save cognitive effort, on the other hand, the social need to maintain the internal cohesion of the community and its opposition to other human communities;
Protective function ethnic stereotypes is manifested in the fact that they contribute to the preservation of the traditional system of values both in relation to their own community (autostereotypes) and in relation to "strangers" (heterostereotypes);
The communicative function of ethnic stereotypes serves to exchange information between representatives of "one's own" community (how to identify "one's own" among "strangers" and "alien" among "one's own");
with the help of the cognitive function of ethnic stereotypes, an image of the outside world and one's own microcosm is formed;
The manipulating function of ethnic stereotypes lies in the fact that, under certain conditions, they can act as an instrument of mental influence on the masses for ideological and political purposes.
After analyzing the concept of "stereotype" in
Each person has an individual personal experience, a special form of perception of the surrounding world, on the basis of which the so-called “picture of the world” is created in his head, which includes the objective part and the subjective assessment of reality by the individual. The stereotype is part of this picture;
Most scientists involved in the study of this problem note that the main feature of stereotypes is their cultural determinism: a person's ideas about the world are formed under the influence of the cultural environment in which he lives;
The stereotypes shared by the majority of people may change depending on the historical, international, as well as domestic political situation in a particular country;
A stereotype is not only a mental image, but also its verbal shell, that is, stereotypes can also exist at the linguistic level - in the form of a norm.
Thus, a stereotype is a relatively stable, generalizing image or a set of characteristics (often false) that are characteristic of representatives of their own cultural and linguistic space or representatives of other nations; a person's idea of the world, which is formed under the influence of the cultural environment (in other words, it is a culturally determined idea), existing both in the form of a mental image and in the form of a verbal shell; the process and result of communication (behavior) according to certain semiotic models. A stereotype (as a generic concept) includes a standard, which is a non-linguistic reality, and a norm that exists at the linguistic level. Stereotypes can be both characteristics of another people, and everything related to the ideas of one nation about the culture of another nation as a whole: general concepts, norms of speech communication, behavior, moral and etiquette norms, traditions, customs, etc.
Using the definition of a stereotype in its broadest sense in the context of national culture, it is advisable to consider some common features character of a social group. In this case, one speaks of a national character.
The concept of character in psychology is used to denote a set of stable individual traits personalities that are manifested in its activities and communication. In the past, it was assumed that each people has its own special "spirit", and the problem of national character rested on clarifying the features of this "spirit". From this point of view, the national character is understood as a stable complex of values, attitudes, and behavioral norms specific to a given culture. National specificity is revealed when comparing the norms and traditions of communication between different peoples.
People perceive ethno-cultural stereotypes, which are understood by many as a myth, as patterns that must be met. Therefore, stereotypical ideas about the features of the national character have a certain influence on people, stimulating in them the formation of those character traits and those norms of speech behavior that are reflected in pragmatic clichés, which are an important factor in interethnic relations.
In the work of many researchers national character appears as a specific set of real features of the nation. Noting national specifics of every nation, it includes: self-consciousness, habits, tastes, traditions associated with national feelings, national culture, way of life, national pride And national stereotypes in relation to other peoples. It turned out that most people have very stable stereotypes in relation to a certain national character, i.e., the conviction that representatives of some nations demonstrate fairly stable ideas about the existence of specific complexes of traits in other nations. It is important that often these stereotypes depend on how this nation "behaves" in a given time period.
According to D. B. Parygin, “the fact of the existence of psychological features among various social groups, strata and classes of society, as well as nations and peoples. N. Dzhandildin also comes from a similar view, who defines the national character as “the
number of specific psychological traits that have become more or less
nor characteristic of one or another socio-ethnic community in the specific economic, cultural and natural conditions of its development.
S. M. Harutyunyan, who also recognizes the existence of a national character, or " psychological warehouse nation", defines it as "a kind of national flavor of feelings and emotions, ways of thinking and acting, stable and national traits habits and traditions that are formed under the influence of the conditions of material life, features historical development given nation and manifested in the specifics of its national culture.
A fairly common opinion is about the national character, according to which it is not a set of specific, peculiar features for a given people, but a peculiar set of universal universal human features. V. G. Kostomarov in a plenary report at the opening of the “Week of the Russian Language in France” in March 1998
said the same about national culture: national culture is by no means a set of unique features inherent in given people, but a specific set of universal human traits and ideas. Yu. V. Bromley also spoke "only about the relative specifics of the traits of the national character, the nuances of their manifestation."
In the process of perceiving the stereotypes of the culture of another people, a certain attitude is formed towards them. Most often they are perceived as something alien. This is how a conflict of cultures arises - the result of discrepancies between what is accepted (and these are stereotypes) in one's own and someone else's culture for the recipient. Clash of cultural stereotypes (i.e. cultural conflict) can create communication difficulties, cause “culture shock” and thus lead to a misunderstanding of the culture of another people.
There are autostereotypes that reflect what people think about themselves, and heterostereotypes that refer to other peoples are more critical than autostereotypes. For example, what is considered a manifestation of prudence among one's own people, is considered a manifestation of greed by another people. As an illustration, let us cite the stereotypical ideas of Russians in relation to the Germans.
1. Love for beer. It cannot be said that beer was some kind of nationally specific drink for the Germans. Other nations also drink beer. But at the same time everyone admits that beer is such a German invention that the whole of Germany, we can safely say, flows with this foamy drink of amber, pale yellow, brown or milky brown color. "Passion for beer and skill excellent
cook it
characteristic feature of
tsev, and in this they differed from the most ancient times. Already in the Middle Ages, therefore, most researchers of the century considered beer to be one of the main drinks.
Lei adhere to the point of view that the national character is a set of character traits inherent in a particular nation. In our opinion, such an understanding of the national character is rather narrow. We agree with S. M. Harutyunyan, who defines the national character as a set of character traits, traditions, habits of a particular nation, formed under the influence of the cultural and historical development of this country. Thus, it is possible to draw a parallel between the two concepts - "national
nalnyi character" and "stereotype": they are equivalent to each other, identical. Their difference lies only in the fact that the concept of "national character" is generic, and "stereotype" is specific, that is, part of the national
th character.
The Germans call beer flüssiges Brot, which literally translates as "liquid bread".
2. The bureaucracy of the Germans, about which the Russians have heard, is by no means a myth. In order to spend at least a couple of days in Germany, a foreigner must fill out a lot of forms.
3. Attitude to business. Deutsch sein heisst, eine Sache um ihrer selbst willen treiben, which literally means "Being a German means doing things for its own sake." This catchphrase goes back to Richard Wagner's Deutsche Kunst und deutsche Politik (1867), where he writes: "...was deutsch sei: nämlich, die Sache, die man treibt, um ihrer selbst und der Freude an ihr willen treiben... "(The Germans are hardworking and ready to bring any business to
end, often victorious.) We believe that such an attitude to business arose from a love of order.
4. The Germans are famous for accuracy, love for order, cleanliness, punctuality. Everything that is done in Everyday life must be done properly, superficiality in business is frowned upon in Germany. The love of the Germans for order was also reflected in the proverbs:
Ordnung ist das halbe Leben. (Order is the soul of every business.)
Ordnung muss sein. (Must be in order.)
Heilige Ordnung, segensreiche Himmelstochter. (The holy order is the blessed son of heaven.)
5. Rudeness / arrogance. Many Russians tend to think that the Germans are a rude nation, but in reality they are just straight forward. Any German will almost always tell you what he really thinks. Germans are considered arrogant because their language sounds arrogant and because they think they know everything (even if they really don't).
6. There are a lot of rules and regulations in Germany, and to foreigners, especially Russians, they seem not very important. If you break the generally accepted rules, it will immediately become clear to a German that you are a foreigner.
7. Lack of sense of humor. It cannot be said that the Germans do not have a sense of humor, it is simply different from that of the Russians, and manifests itself differently in different situations. To us, German humor may seem serious because of the bureaucracy of the Germans, the large number of rules and regulations, and the Germans' proverbial love of order.
8. Germans use the handshake gesture wherever they are and whoever they meet. A handshake is considered a courtesy. Only young people and close friends replace the handshake with some other gesture.
Willy Hellpach (1877-1955), German physician and psychologist, Minister of Culture of Baden-Württemberg and subsequently Prime Minister of this land, in 1954 published the book The German Character. In it, he analyzes the main features of the German character. According to the author, despite
all the changes and vicissitudes of historical j
situations, in the German character especially
stable and unchanged were the main j
other properties: Schaffensdrag “thirst for creative activity”; Gründlichkeit "thoroughness"; Ordnungsliebe "love of order"; j Eigensinn, Dickkopfigkeit “willfulness”, “stubborn;
stvo"; Vertraumtheit "dreaming" and j
Manierverachtung "neglect of good [manners]."
A. V. Pavlovskaya distinguishes between two categories!
stereotypes: superficial and deep. Superficial stereotypes - j
these are those ideas about this or that people, \
which are due to historical, international
native, internal political situation or j other temporary factors. These stereo | types change depending on the situation in the first world and society. Their duration would be j
!
creatures. These are, as a rule, representational images; niya associated with specific historical
mi realities. Surface stereotypes I
are of undoubted interest before i
only for historians, as well as anyone who is interested in j
influenced by socio-political processes, j
taking place in society. I
Unlike surface, deep |
stereotypes are unchanged. They don't change in I
time flow. Deep stereotypes about - I
get along with amazing stability, and name-I
but they are of the greatest interest! to study the characteristics of the national !
character: the stereotypes themselves give the mother j
al for the study of the people who are- I
Xia the object of stereotyping, and characterization assessments | | they therize the features of the group in which j they are common.
At the heart of the formation of ethnic co- |
knowledge and culture as regulators of j
human behaviors act as innate, j
and acquired in the process of socialization
tion factors - cultural stereotypes that j
rye are assimilated from the moment as soon as j
man begins to identify himself with |
a certain ethnic group, a certain culture |
swarm and be aware of oneself as their element. Owl-I
the number of mental stereotypes of the ethnos j
known to every member. Stereo-I
types are used by native speakers in j
gift situations of communication. And domini!
practicing in a stereotype can become a practitioner!
logically any, and not just logically the main behavior of a person in any society is typical
The stability of culture, its viability are determined by how developed the structures that determine its unity, integrity. The integrity of culture involves the development of cultural stereotypes - stereotypes of behavior, perception, understanding, communication, i.e. stereotypes overall picture peace. V. A. Maslova emphasizes that an important role in the formation of stereotypes is played by the frequency of occurrence of certain objects, phenomena in people's lives, often expressed in longer human contacts with these objects in comparison with others, which leads to the stereotyping of such objects.
Note that the behavior of each person is individual and diverse, but, despite
zirovanno, ie, it obeys the norms developed in a given society.
So, stereotypes exist in any society, but it is especially important to emphasize that the set of stereotypes for each of them is purely specific. The regulation of human behavior within the native cultural and linguistic space is greatly influenced by cultural stereotypes, which begin to be assimilated precisely from the moment when a person begins to realize himself as part of a certain ethnic group, part of a certain culture. Thus, we can distinguish two forms of behavior in a particular socio-cultural space: free, variable behavior (individual for each person) and regulated behavior, subject to stereotypes existing in a given society.
] on this, it is safe to say that PAM behavior.
REFERENCES
1. Harutyunyan S. M. Nation and its mental warehouse. Krasnodar, 1966.
2. Bromley Yu. V. Ethnos and ethnography. M., 1975.
3. Vodovozova E. N. How people live in this world. Germans. SPb., 1904.
4. Dzhandildin N. The nature of national psychology. Alma-Ata, 1971.
5. Erofeev N. A. Foggy Albion. M., 1982.
6. Maslova V. A. Linguistics of culture. M., 2001.
7. New illustrated encyclopedic Dictionary/ ed. count : V. I. Borodulin [et al.] M. : Great Russian Encyclopedia, 2000.
8. Pavlovskaya A. V. Ethnic stereotypes in the light of intercultural communication / / Vestn. Moscow State University. Ser. 19. Linguistics and intercultural communication. 1998. № 1.
9. Parygin D. B. Public mood. M., 1966.
10. Katz D., Braly K. Racial Stereotypes in One Hundred College Students // Journal of Abnormal and Social Psychology. 1933 Vol. 28.
Stereotypes are ideas about the characteristics of group formations. It is important to distinguish autosteriotypes(for example, what do Americans think of themselves) and heterostereotypes(for example, what do Americans think of Japanese or Japanese about Americans). Some stereotypes are correct, in this case they are called sociotypes. For example, the stereotypical notion that African Americans vote for Democratic Party, is a sociotype, since there is empirical evidence confirming that about 90% of them actually vote that way.
Stereotypes are different difficulties(number of included independent views), clarity(degree of agreement that a given attribute is a characteristic of a group), specificity(for example, the characteristic “does well in court” is more specific compared to the more abstract “smart / reasonable”), validity(the degree of agreement between the stereotype and objective scientific data) and significance (values)(the degree of inclusion of positive or negative characteristics).
The clarity of stereotypes increases when two groups are in contact. When one cultural group has a lot of resources that are positively valued by another group, then the rich group will be perceived more favorably, i.e. the value of the heterostereotype will be positive. The greater the similarity between two cultural groups, the more positive the value of the respective heterostereotypes.
Triandis, Lisansky, Setiadi, Chang, Marin, Betancourt, 1982 give examples of auto- and heterostereotypes. During a certain period, they recorded all recruits with Spanish names recruited for the US Navy at three recruiting stations (in Florida, California and Illinois). They were asked "do they consider themselves Spaniards?". Then the respondents were divided into 2 groups according to the random sampling method (identical in size), one of which identified themselves as Spaniards, and the other did not. After that, respondents from both groups were asked to name 15 characteristics each, which they consider the most important for describing their own and another ethnic group. Based on surveys, 15 attributes were identified to describe each ethnic group.
Respondents were then asked to rank the degree of presence, in their opinion, of specific attributes in different ethnic groups. For example, the characteristic "Spaniards are inherently ignorant" was ranked on a 10-point scale: from 1=never to 10=always. Table 4-4 shows how ethnic groups Anglo-Saxons and Spaniards were ranked according to these attributes by ethnic groups of Spaniards and Mexican Americans.
In order to understand the table, let us explain the way in which judgments are analyzed. First, data on 15 attributes were subjected to factor analysis. It allows you to identify the compatibility of the manifestation of certain characteristics.
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- Table 4-4. How Spaniards and Mexican Americans are perceived by Anglo-Saxons and Spaniards.
- 2. stimulus group: Chicanos (Spanish)
- 3. stimulus group: Mexican Americans
- 4. scales
- 5. How are the Anglo Saxons perceived?
- 6. How are the Spaniards perceived?
- 7. factors
- uneducated
- educated
- family oriented
- friendly
- unfriendly
- competition oriented
- collaborative
- dependent
- independent
- not ambitious
- ambitious
- lazy
- industrious
- ethical
- unethical
- 23. well socialized
- 24.
- 25. good citizens
- 26. well socialized
- 27. not retarded
- 28. good citizens
- 29. well socialized
- 30. lack of antisocial orientation
- 31. unprivileged
- 32. well socialized
- 33. not retarded
- 34. generally socialized
- 35. factor name
- Source: Triandis et al., 1982. Reprinted with permission from Sage Publications, Inc.
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Secondly, the table shows the percentage of the severity of each attribute in the description of stimulus groups. For example, the first column of Table 4-4 indicates that Anglo-Saxons perceive Chicanos as cooperative, ambitious, and hardworking. This factor has been labeled as "well socialized". (The naming of these factors is a matter of personal opinion and the reader may use other names when viewing the tables.)
The numbers in the first column indicate that the correlation coefficient between a particular attribute and factor is approximately 0.70. The numbers in brackets indicate the proportion of Anglo-Saxons who used this attribute to describe the Chicano group. For example, 59% of Anglo-Saxon respondents used the "collaborative" attribute when ranking Chicanos. One can easily look at the rest of the table and examine the persistent differences in Anglo-Saxon heterostereotypes (in grading Chicanos and Mexican Americans) and Spaniard autostereotypes (in judging stimulus groups). Note that some factors ("well socialized") were the same, although the levels of approval (expression) are slightly different (about 60% by the Spaniards and only about 50% by the Anglo-Saxons).
Table 4-5 presents similar data for the stimulus groups of Americans of color and whites. Here, autostereotypes by the factor “well socialized” are supported by groups at the level of 85%. An analysis of these tables reveals a number of interesting differences and similarities.
- table 4-5. How Colored and White Americans are Perceived by Anglo-Saxons and Spaniards.
- 2. stimulus group: Americans of color
- 3. target group: white Americans
- 4. good citizens
- 5. lack of hostility
- 6. enterprise
- 7. imprudence
- 8. enlightenment
- 9. subject of situational ethics
- 10. Protestant ethics
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Stereotypes are always national, and if there are analogues in other cultures, then these are quasi-stereotypes, because, while coinciding in general, they differ in nuances, details that are of fundamental importance. For example, the phenomena and the situation of the queue in different cultures are different, and therefore, stereotyped behavior will also be different: in Russia they ask “Who is the last one?” or they simply stand in line, in a number of European countries they tear off a ticket in a special apparatus and then follow the numbers that light up above the window, for example, at the post office.
So a stereotype is some fragment conceptual painting of the world, a mental “picture”, a stable cultural and national idea (according to Yu. E. Prokhorov, “super stable” and “super fixed”) about an object or situation. It is a certain culturally determined idea of an object, phenomenon, situation. But this is not only a mental image, but also its verbal shell.
Belonging to a particular culture is determined precisely by the presence of a basic stereotypical core of knowledge that is repeated in the process of socialization of an individual in a given society, therefore stereotypes are considered to be precedent (important, representative) names in culture. A stereotype is such a phenomenon of language and speech, such a stabilizing factor that allows, on the one hand, to store and transform some of the dominant components of a given culture, and on the other hand, to express oneself among "one's own" and at the same time recognize "one's own".
At the heart of the formation of ethnic consciousness and culture as regulators of human behavior are both innate and acquired in the process of socialization factors - cultural stereotypes that are acquired from the moment a person begins to identify himself with a certain ethnic group, a certain culture and realize himself as their element. .
The mechanism for the formation of stereotypes are many cognitive processes, because stereotypes perform a number of cognitive functions - the function of schematization and simplification, the function of forming and storing group ideology, etc.
We live in a world of stereotypes imposed on us by culture. The totality of the mental stereotypes of an ethnic group is known to each of its representatives. Stereotypes are, for example, expressions in which a representative of a rural, peasant culture will speak of a bright moonlit night: it is light so that you can sew, while a city dweller in this typical situation will say: it is light so that you can read. Similar stereotypes are used by native speakers in standard communication situations. Moreover, practically any, and not just the logically main feature, can become dominant in the stereotype.
The cultural sphere of a certain ethnic group contains a number of elements of a stereotypical nature, which, as a rule, are not perceived by the bearers of another culture; these elements are called lacunae by Yu. A. Sorokin and I. Yu. created text, namely gaps.
The stability of culture, its viability are determined by how developed the structures that determine its unity, integrity. The integrity of culture involves the development of cultural stereotypes - stereotypes of goal-setting, behavior, perception, understanding, communication, etc., i.e. stereotypes of the general picture of the world. Important role The formation of stereotypes is played by the frequency of occurrence of certain objects, phenomena in people's lives, often expressed in longer human contacts with these objects in comparison with others, which leads to the stereotyping of such objects.
A stereotype of behavior is the most important among stereotypes; it can turn into a ritual. In general, stereotypes have much in common with traditions, customs, myths, rituals, but they differ from the latter in that traditions and customs are characterized by their objectified significance, openness to others, while stereotypes remain at the level of hidden mindsets that exist among “their own”.
So, the stereotype is characteristic of the consciousness and language of a representative of culture, it is a kind of core of culture, its bright representative, and therefore the support of the individual in the dialogue of cultures.
We use the scheme proposed by N.I. Tolstoy in ethnolinguistics to describe the language of a particular region in the light of linguoculturology: literary language corresponds to the elite culture, dialects and dialects - folk culture etc.
This scheme can be used in the linguistic and cultural description of any other region.
the brightest linguistic feature, which reflects the culture of the people, are phraseological units and proverbs, metaphors and symbols. For example, mythologemes, archetypes, standards, stereotypes, customs, rituals, and beliefs are fixed in the language.
The national and cultural identity of phraseological units, metaphors, symbols is formed through cultural connotations. And yet we maintain that language is not the repository of culture.
The unit of language - the word - is only a signal, the function of which is to awaken the human consciousness, to touch certain concepts in it, ready to respond to this signal.
Language is only a mechanism that contributes to the coding and translation of culture. Texts are the true guardian of culture. Not the language, but the text reflects the spiritual world of man. It is the text that is directly related to culture, because it is permeated with many cultural codes, it is the text that stores information about history, ethnography, national psychology, national behavior, i.e. about everything that constitutes the content of culture. In turn, the rules for constructing a text depend on the context of the culture in which it appears.
The text is created from language units lower levels, which, if appropriately selected, can enhance the cultural signal. Phraseological units are such units in the first place.
Maslova V.A. Linguoculturology - M., 2001
