Russian language and intercultural communication bachelor's degree. Language and intercultural communication language

S. G. Ter-Minasova

Foreword

In July 1996, the Ministry of Higher and Vocational Education of the Russian Federation issued Order No. 1309 “On the Supplement and Partial Change of the Classifier of Directions and Specialties of Higher Professional Education”, which replaced the specialty “Foreign Languages” with the specialty “Linguistics and Intercultural Communication” ( 022600).

After the release of this order to the Faculty of Foreign Languages of Moscow State University. Letters, faxes, e-mails flew from M.V. Lomonosov, excited colleagues came and came from various parts of our still vast motherland with the same questions: What is intercultural communication? Where to get information? Are study materials available?

We opened an annual advanced training course, which was attended by dozens of people, and questions were asked by hundreds and thousands. We had something to say to those who turned to us with these questions, since we were among the first in our country to deeply and intensively deal with the problems of communication between cultures and peoples in connection with the teaching of foreign languages. Since 1992, the Center for the Study of the Interaction of Cultures has been successfully functioning, where linguists, historians, philosophers, literary critics, psychologists, and sociologists work together.

Since 1994, at the initiative of this center, the Faculty of Foreign Languages has annually hosted the conference “Russia and the West: Dialogue of Cultures”, which has received wide recognition both in Russia and abroad. Based on the materials of this conference, seven collections of scientific reports were published. In 1993-1994, departments of comparative study of languages and comparative study of national literatures and cultures were opened at the faculty.

Since 1996, the Academic Council for the defense of candidate and doctoral dissertations in cultural studies has been operating. Collections of student papers on the topic "Russia and the world" are regularly published. Finally, in 1997 and 1999 collections of curricula "Intercultural Communication" were published.

The author of these lines has been teaching courses on intercultural communication, cultural anthropology, and a special course on "Language and Culture" for the past few years. The results of this work are reflected in the proposed book, which is intended for all those interested in the problems of public

niya, especially for teachers of foreign languages and for learners of foreign languages.

The new living conditions have radically changed the tasks of training specialists in foreign languages. Modern society no longer needs just teachers and translators, but much more widely - specialists in international and intercultural communication. This goes far beyond the actual knowledge of the language, which communication between people is by no means exhausted. The book compares Russian and English as language material. In order for these materials to be used in teaching work, all the main definitions of key concepts are given in Russian and in English.

I would like to express my deep gratitude to my colleagues in Russia, Great Britain, USA, Australia for their help in working on the book. Special words of gratitude to my reviewers, official and unofficial: Vitaly Grigorievich Kostomarov, Victoria Vladimirovna Oshchepkova, Evgenia Borisovna Yakovleva, Igor Grigorievich Miloslavsky, Nina Mikhailovna Christesen, Anna Valentinovna Pavlovskaya, Andrey Valentinovich Fatyushchenko, Maria Valentinovna Perepelkina. To the students who listened to my courses of lectures, bow and gratitude.

The program provides fundamental training in the Russian language, coupled with a full-fledged English language course.

Among other courses that make up the program, it should be noted dialectology, Slavic studies, teaching Russian as a foreign language, which, of course, expands not only the linguistic horizons of students, but also the prospects for their future employment.

During the training, students receive not only theoretical knowledge, but also practical skills in working with text: they create texts of different genres, edit and correct them, translate, analyze, etc.

Applied philological training provides the graduate with a high level of socialization. This means not only the study of foreign languages (for students studying in this profile, it is mandatory to study two languages, the first of which is English, and the second varies), but also an in-depth study of the Russian language.

Main professional disciplines:

Fundamentals of Philology
Introduction to General Philology
Introduction to linguistics
Introduction to Literary Studies
Introduction to Communication Theory
Classical/ancient languages
Ancient Greek
Latin language
Information heuristic
Information technology in philology
Fundamentals of logic and culture of thinking
Russian language among other languages of Russia and the world
Introduction to special philology
Functional styles of the modern Russian language: types of discourse, typology of modern speech genres
Main language(s) (theoretical course)
Phonetics, graphics, spelling of the modern Russian language
Morphemics, morphology, word formation of the modern Russian language
Syntax of modern Russian language
Semantics and lexicology of the modern Russian language
General and computer lexicography
Theoretical and practical grammar of the English language
History of main language/languages
Old Church Slavonic and Church Slavonic
Old Russian language
History of the Russian literary language
History of world literature
History of world literature until the 17th century.
History of world literature of the XVIII-XX centuries.
History of Russian literature
History of Russian literature until the end of the 19th century.
History of Russian literature of the XX-XXI centuries.
Philological support of professional communication
Analytical reading of educational and scientific texts
Analytical reading of journalistic and literary texts
Practical English course
Practical course of the second foreign language
Culture of communication. Strategies, tactics, typology of communication
Fundamentals of philological work with text (creation/editing, translation)
Writing and editing text
Professional literacy and text proofreading
Comprehensive manuscript analysis and literary editing
Modern Russian language. Resource style: grammar style
Modern Russian language. Resource style: lexical style
Modern Russian language: spontaneous oral speech
Modern Russian language: prepared oral speech
Psycholinguistics
Sociolinguistics
Linguistic picture of the world and linguoculturology
Theory and methods of teaching Russian as a native language
Theory and Methods of Teaching Russian as a Foreign Language
Modern Russia in texts: literature, journalism.

Approved by the Ministry of Education of the Russian Federation as a textbook for students, graduate students and applicants in the specialty "Linguistics and Intercultural Communication"

Language

and intercultural communication

Slovo/SLOVO Moscow

Preface 2

Accepted abbreviations 3

Introduction 4

§one. Definition of keyword concepts 5

§2. Language, culture and cultural anthropology 8

§3. The relevance of the problems of intercultural communication in modern conditions 10

§4. Intercultural communication and learning foreign languages 14

§5. The role of comparing languages and cultures for the most complete disclosure of their essence 19

Part I. Language as a mirror of culture 21

Chapter 1. The real world, culture, language. 21

Relationship and interaction 21

§one. Formulation of the problem. 21

The picture of the world created by language and culture 21

§2. Hidden Difficulties of Speech Production and Communication 33

§3. Foreign word - crossroads of cultures 35

§4. Clash of cultures when filling out a simple questionnaire 38

§5. Equivalence of words, concepts, realities 40

§ 6. Lexical specification of concepts 43

§ 7. Sociocultural aspect of color designations 47

§ 8. Language as the guardian of culture 50

Chapter 2. Reflection in language of changes and development of public culture 54

§ 1. Statement of the problem 54

§ 2. Questions of understanding fiction. Sociocultural commentary as a way to overcome conflicts of cultures 55

§3. Types of socio-cultural commentary 59

§ 4. Modern Russia through language and culture 62

§ 5. Russian students about America and Russia: changes in the cultural and linguistic picture of the world in 1992-1999 69

2 American traits: 73

3. Modern life in the USA: 74

1. Ten most frequent words: 76

2. Russian character traits: 77

3. Modern life in Russia: 78

4. Nature, landscape: 79

5. Proper names: 79

2. Russian character traits: 82

3. Modern life in Russia: 82

Part II. Language as an instrument of culture 85

Chapter 1. The role of language in the formation of personality. 85

Language and national character 85

§ 1. Statement of the problem 85

§2. Definition of national character. 86

Sources of information about him 86

§3. The role of vocabulary and grammar in the formation of personality and national character 94

§ 4. Mysterious souls of the Russian and English-speaking world. 101

Emotionality. attitude towards common sense. Attitude towards wealth 101

§5. Love for the motherland, patriotism 111

§ 6. Smile and the conflict of cultures 117

Chapter 2. Language and Ideology 121

§one. Statement of the question and definition of concepts 121

§2. Russia and the West: Comparison of Ideologies 122

I. Similarity. 122

P. Difference. 129

§3. Political correctness, or linguistic tact 134

The Three Little Pigs 136

Three Little Pigs 137

Snow White 138

Cinderella 138

Jack and the Beanstalk 138

Chapter 3. Crossroads of cultures and culture of crossroads (Formation of personality through informative-regulatory texts) 142

§one. Statement of the problem 142

§2. Street names 143

§3. Informative and regulatory signs 144

1. Actually information 144

§4. Ways to implement the function of influence in the field of informative and regulatory vocabulary 148

1. Polite forms of address 149

2. Explanation of the reasons for this requirement 150

3. Styling 150

4. Wordplay, humour, rhymes, intentional misspelling 152

§5. Features of the culture of the English-speaking world through the prism of announcements and appeals 154

§6. Features of the culture of the Russian-speaking world through the prism of announcements and appeals 159

Conclusion 162

UDC 410 BBK81 T 35

ISBN 5-85050-240-8

© S. G. Ter-Minasova. Text. 2000 © Word/Slovo. Edition. 2000

Foreword

Since 1994, at the initiative of this center, the Faculty of Foreign Languages has annually hosted the conference "Russia and the West: Dialogue of Cultures", which has received wide recognition both in Russia and abroad. Based on the materials of this conference, seven collections of scientific reports were published. In 1993-1994, departments of comparative study of languages and comparative study of national literatures and cultures were opened at the faculty.

niya, especially for teachers of foreign languages and for learners of foreign languages.

The new living conditions have radically changed the tasks of training specialists in foreign languages. Modern society needs not just teachers and translators, but much more widely - specialists in international and intercultural communication. This goes far beyond the actual knowledge of the language, which communication between people is by no means exhausted. The book compares Russian and English as linguistic material. In order for these materials to be used in teaching work, all the main definitions of key concepts are given in Russian and in English.

I would like to express my deep gratitude to my colleagues in Russia, Great Britain, USA, Australia for their help in working on the book. Special words of gratitude to my reviewers, official and unofficial: Vitaly Grigorievich Kostomarov, Victoria Vladimirovna Oshchepkova, Evgenia Borisovna Yakovleva, Igor Grigorievich Miloslavsky, Nina Mikhailovna Christesen, Anna Valentinovna Pavlovskaya, Andrei Valentinovich Fatyushchenko, Maria Valentinovna Perepelkina. To the students who listened to my lecture courses, bow and gratitude.

Accepted abbreviations

	O. S. Akhmanova. Dictionary of linguistic terms. M., 1966.
	V. D. Arakin, Z. S. Vygodskaya, N. N. Ilyina. English-Russian dictionary. M., 1993.
	Dictionary of the Russian language. Ed. A. P. Evgenieva. v. 1-4. M., 1981-1984
	(Academy of Sciences of the USSR, Institute of the Russian Language).
	Big English-Russian Dictionary. Under the general guidance of I. R. Galperin
	and E. M. Mednikova. M., 1987.
	V. I. Dal. Explanatory Dictionary of the Living Great Russian Language, vols. 1-4.

	Dictionary of foreign words. Ed. 7th. M., 1979.
	J. Maruso. Dictionary of linguistic terms. M., 1960.
	S. I. Ozhegov. Dictionary of the Russian language. M., 1972.
	WITH. I. Ozhegov, N. Yu. Shvedova. Explanatory dictionary of the Russian language. M., 1993.
	Russian-English dictionary. Under the general guidance of prof. A. I. Smirnitsky.

	Modern dictionary of foreign words. M., 1992.
	Dictionary of the language of A. S. Pushkin. Comp. S. I. Bernshtein and others. Vol. 1-4.

	Explanatory dictionary of the Russian language. Edited by D. N. Ushakov, vol. 1-4.

	M. Vasmer. Etymological dictionary of the Russian language. Per. with him. and additional
	0. N. Trubacheva. v. 1-4. M., 1986-1987.
	The Advanced Learner's of Current English. 2nd Ed. London, Oxford University Press,

	BBC English Dictionary. Harper Collins Publishers, 1992.
	Collins COBUILD Essential English Dictionary. London, Glasgow, 1990.
	Collins Dictionary of the English Language. London, Glasgow, 1985.
	Cambridge International Dictionary of English. Cambridge University Press, 1995.
	Collins COBUILD English Dictionary. Harper Collins Publishers, 1995.
	The Concise Oxford Dictionary. Oxford University Press, 1964.
	Dictionary of English Language and Culture. Longman Group Ltd., 1993.
	Longman Dictionary of Contemporary English. Longman Group Ltd., 1995.
	Oxford Advanced Learner's Dictionary. 4th Ed. Oxford University Press, s. a.
	Oxford - The Shorter Oxford English Dictionary on Historical Principles.
	3rd Ed. Vol. 1, 2. Oxford University Press, 1973.
	f. A.M. wilson. The Modern Russian Dictionary for English Speakers. new york,
	Toronto, Sydney, Paris, Frankfurt, Oxford etc., M., 1982.

Introduction

The fact is that, even if they speak the same language, people cannot always understand each other correctly, and the reason is often precisely the divergence of cultures.

E. M. Vereshchagin, V. G. Kostomarov.
"Language and Culture".

Once, at the dawn of perestroika, when I was in America on business, I called a well-known American doctor to ask him to look at the medical history of my friend's daughter. The professor, the luminary of American medicine, was very kind. Immediately agreeing to help, he asked who I was and why I came to America. “I am a philologist,” I replied with modest pride. - Came to the conference. - Philologist? he asked incredulously. What branch of medicine is this? I got lost. Don't know what philology is? Is he kidding? Is he bullying? But the voice was seriously interested. "What does it mean - a philologist?" he asked after a long pause. “Well, that means,” I stammered, “that means I love words.” - "Oh, that's it," he said, clearly disappointed, "you love to chat, and for this you were sent to the congress." I got upset. Everything was stupid. I couldn't explain what I was doing. I love words, but apparently they don't like me. And I know English, and all the articles are in place, and I pronounce vowels-consonants correctly, but communication did not work out.

I remembered this episode, thinking about what to say in the introduction to this book: what am I doing, why am I trying to write it, when so much has already been written about language, culture, and communication. Now, when we are concerned about the ecological future of our world, opening a new book, you involuntarily think: well, another grove has been transferred to paper. I will try to justify myself and explain why another small grove went to paper.

I am a philologist by education, by vocation, by soul, by mind. I love words. I am glad that the name of my specialty does not contain description (grapho), not word about (logos), not knowledge/knowledge a love- philo. Love for words. Why love them? How to justify yourself to a person who can easily explain what he does: heals, saves from death, prolongs life and the opportunity to work. But I, you see, love words, and this love, as it were, is my specialty. Here is a suitable opportunity to explain in words what they are for, why you love them, how to make a profession out of love for words.

The answer is simple and clear: words are needed in order to be able to communicate; without them, communication, although possible, is also difficult and poor. In them - luxury, freedom of communication, or communication, if you use, as it has always been fashionable and accepted, borrowing from a foreign language.

Man is a social being. He lives in a society and, therefore, can and should communicate with other members of this society. Let's look at the common root: society, communication. And the word communication- the same root, only Latin: communication from communis- general.

So, Words connect people, unite them through communication. Without communication there is no society, without society there is no social person, no cultured person, reasonable person, homo sapiens. Words, forming a language, distinguish a person from the animal world. How can you not love them?! How can one not study them - carefully, intently, from all points of view and in all manifestations? No science, no specialty can do without words. They are needed at least in order to formulate knowledge and experience, preserve it and pass it on to the next generations. And the great physician communicates with the help of words with other physicians, and with patients, and with all other members of the human community.

His Majesty Communication (or Her Majesty Communication) governs people, their lives, their development, their behavior, their knowledge of the world and themselves as part of this world. And any attempt to comprehend communication between people, to understand what hinders it and what contributes, is important and justified, since communication is a pillar, core, the basis of human existence.

The purpose of this book is to address the problems of human communication with particular attention to language as the main - but not the only one! - means of communication.

Such an attempt is especially important now, when the mixing of peoples, languages, cultures has reached unprecedented proportions and the problem of fostering tolerance for foreign cultures, awakening interest and respect for them, overcoming the feeling of irritation from the redundancy, insufficiency or simply dissimilarity of other cultures. This is what caused the general attention to the issues of intercultural, international communication.

What factors help communication, what hinders it and what makes it difficult for representatives of different cultures to communicate?

How are language and culture related?

How does language reflect the world passed through human consciousness?

What is the influence of language on the formation of personality?

How are individual and collective mentality, ideology, culture reflected in the language and at the same time formed by it?

What is a national character and how is it formed by language?

What is the role of the socio-cultural factor in the study of foreign languages?

How is a picture of the world created by language and culture - primary, from the native language, and secondary, assimilated when learning other languages?

Why did the Ministry of Education change the name of the specialty "Foreign Languages" to "Linguistics and Intercultural Communication"?

Why is the whole world concerned about the problems of intercultural communication and intercultural conflicts?

What prompted Samuel Huntington, the famous American political scientist, to predict the third world war as a war of cultures and civilizations, and not of political and economic systems?

What is behind the words of former Ford CEO Lee Iacocca: “Throughout my career, I devoted only 20% of the time to everything related to communication, and 80% to the rest of the work. If I could start over, would I do the opposite?

In this work, I will try to answer these questions.

§one. Definition of keyword concepts

First of all, let's define the key words-concepts used in this book.

Let's start with the definition of "language".

Language- the totality of all the words of the people and their correct combination, to convey their thoughts (D.).

Language- any system of signs suitable to serve as a means of communication between individuals (M.).

Language- one of the original semiological systems, which is the main and most important means of communication between members of a given human team, for whom this system also turns out to be a means of developing thinking, transferring cultural and historical traditions from generation to generation, etc. (A.).

Language- a system of discrete (articulate) sound signs that spontaneously arose in human society and is developing, serving for the purposes of communication and capable of expressing the totality of a person's knowledge and ideas about the world 1 .

Language- a historically established system of sound, vocabulary and grammatical means, objectifying the work of thinking and being a tool for communication, exchange of thoughts and mutual understanding of people in society (O.).

1 N. D. Arutyunova, G. V. Stepanov. Russian language. M., 1979, p. 410.

language . A vocabulary and way of using it prevalent in one or more countries (DEAD ~); (transf.) method of expression (finger-, talk by conventional signs with fingers); words and their use; faculty of speech; person "s style of expressing himself (bad ~, or \|\| vulg. ~, oaths and abusive talk; strong ~, expressing vehement feelings; professional or sectional vocabulary; literary style, wording; -master, teacher of (usu. mod. foreign) ~or~s(COD).	Language. Vocabulary and the way it is used that is prevalent in one or more countries (DEAD~); (trans.) way of expressing (~ gestures, conversation using conventional signs); words and their usage; the ability to speak; a person's way of expressing himself (bad ~ or \|\| vulg. -, swearing and offensive language; strong ~, expression of strong feelings; professional and local vocabulary; literary style, form of expression; teacher ~, teacher (usually foreign, modern) ~ or ~ s.
language- A system of communication consisting of a set of small parts and a set of rules which decide the ways in which these parts can be combined to produce messages that have meaning. Human language consists of words that are usually spoken or written (CIDE).	Language- a system of communication consisting of small fragments and a set of rules that govern the way these fragments are used to compose an utterance that makes sense. Human language is made up of words that are used either orally or in writing.
A language is a system of sounds and written symbols used by the people of a particular country, area, or tribe to communicate with each other. Many have English as a first or second language.	Language- a system of sounds and written signs used by the population of a certain country, region, or a certain tribe in order to communicate with each other. Many people have English as their first or second language.
language is the ability to use words in order to communicate. This research helps teachers to understand how children acquire language. You can refer to the words used in connection with a particular subject as the language of that subject. ...the language of sociology.	Language is the ability to use words for communication purposes. This study helps teachers understand how children acquire language skills. The use of words associated with a particular discipline can be referred to as the language of that discipline. ... the language of sociology.
The language of a piece of writing or a speech is the style in which it is written or spoken. I admire the directness of the language.	Language a fragment of written or spoken speech is the style in which it is written or spoken. I admire the directness of the language.
language is also used to refer to other means of communication such as sign language, computer languages, and animal language. The way that they usually communicate with others is by using sign language(BBCED).	Language also used to refer to other modes of communication - sign language, computer language, animal language. Usually these are languages in which communication takes place with the help of signs.
language. 1. the system of human expression by means of words. 2. a particular system of words, as used by a people or nation (LDCE).	Language. 1. A way of human expression through words. 2. A particular system of words used by a people or nation.

So, all the definitions of representatives of different eras, countries and schools converge on the main thing: language is a means of communication, a means of expressing thoughts. Of course, it has other functions, but these two are the most basic. Language serves communication, it is the main, most explicit, most official and socially recognized of all types of communicative behavior. "Language is a communicative process in its purest form in every society known to us" 2.

2 E. Sapir. Communication // Selected Works on Linguistics and Cultural Studies. M., 1993, p. 211.

Communication- an act of communication, a connection between two or more individuals based on mutual understanding; communication of information by one person to another or a number of persons (I.).

Communication- message, communication (O.).

communication . Act of imparting (esp. news); information given; intercourse (COD).	Communication. The act of sharing (especially news); this information; communication.
communication is the activity or process of giving information to other people or living things. Insects such as ants have a highly effective system of communication... There was poor communication between officers and crew .	Communication The act or process of conveying information to other people or living beings. Ants and similar insects have a highly efficient communication system... Between officers and team was bad connection(lit. communication).
Communications are the systems and processes that are used to communicate or broadcast information . Communications inside the country have also been seriousty disrupted...	Communications- systems and processes used to communicate or to convey information. System communications in country So same was Seriously violated ...
A communication is a letter or telephone call; a formal use a secret communication from the Foreign Minister(BBCED).	Communication- letter or phone call; formal use. ...secret message(lit. secret communication) from the Minister of Foreign Affairs.
Communications are the various methods of sending information between people and places, esp. official systems such as post systems, radio, telephone, etc.: Less than 2% of all overseas aid is going to improve communications.	Communications- various methods of transferring information between people, especially official systems - mail, radio, telephone, etc.; Less than 2% of international aid will go to improving communications.
Communications are also the ways which people use to form relationships with each other and understand each other's feelings: Communications between parents and children are often difficult(CIDE).	Communications- these are also the ways in which people build relationships with each other and understand each other's feelings; Relations(lit. communication) between parents and children is often very complex.

The situation is much more complicated with the definition of the word-concept "culture".

Word culture, Unfortunately, it has many meanings in all European languages. “Unfortunately” refers only to the terminological use of this word (the terms must be unambiguous, otherwise the transfer of scientific information is difficult), since the ambiguity of words is not a drawback, but a richness of the language. Thanks to it, stylistic games, linguistic polyphony and, accordingly, a wider range of linguistic expression are possible.

So the definition culture.

The academic dictionary of the Russian language gives seven meanings of this word, of which the first four are important to us (the last three are special agricultural, bacteriological, etc. terms):

The totality of the achievements of human society in industrial, social and spiritual life. material culture.
Spiritual culture. The history of culture tells us that the knowledge that is developed by the labor of people, accumulated by science, is constantly growing ... and serves as a support for the further endless development of our cognitive abilities. M. Gorky, Answer. || The totality of such achievements in a certain era in any people or class of society. socialist culture. ... Gorky was a great figure in Russian culture. Pavlenko, A. M. Gorky.
Level, degree of development of any branch of economic or mental activity. Farming culture. A culture of speech. Struggle for a high work culture.
The presence of living conditions corresponding to the needs of an enlightened person. Culture of life. [The landowner Gudelkin] began to plant culture... He built a hospital, hired a paramedic, set up a school. Ertel, Notes of the steppe.
Enlightenment, education, erudition. If a novice artist has talent, professional skills, a taste for culture, then the desire and completeness lead him to true mastery. V. Yakovlev. On Painting (AS).

Of these meanings, the closest to the anthropological, or ethnographic, meaning of the word culture only the first. Inaccurate in it, from the point of view of cultural studies, is the word achievements, suggesting a positive assessment of some outstanding results. Cultural studies, like any fundamental science, strives for maximum objectivity and refrains from judgments. Therefore, from this point of view, it would be more correct to say not “the totality of achievements”, but “the totality of performance results”.

Definition of an English word culture :

Culture- the way of life, especially general customs and beliefs of a particular group of people at a particular time. Youth / working-class / Russian / Roman / mass culture(CIDE).

culture- a way of life, especially the common customs and beliefs of a certain group of people at a certain time. Youth / workers / Russian / Roman / mass culture.

Culture. 1) Culture or a culture consists of the ideas, customs, and art that are produced or shared by a particular society (e.g. He was a fervent admirer of Roman and Greek culture... the great cultures of Japan

and China). 2) A culture is a particular society or civilization, especially one considered in relation

to its ideas, its art, or its way of life (e.g. the rich history of Africacivilizations and cultures) (COBUILD).

culture. 1) Culture consists of ideas, customs, and arts that are distributed in a particular society (ex.: He was an ardent admirer of Roman and Greek culture... the great cultures of Japan and China). 2) Culture - a certain society or civilization, especially one that is perceived in connection with its ideas, art, way of life (for example: rich history of African civilizations and cultures)

Culture- 1) the customs, civilization, and achievements of a particular time or people (student Chinese culture)(COD).	culture- 1) customs, civilization and achievements of a certain era or people (studied Chinese culture).
Culture- the customs, beliefs, art, music, and all the other products of human thought made by a particular group of people at a particular time (ancient Greek culture, atribal culture, pop culture)(DELC).	culture- customs, beliefs, art, music and other fruits of human thought of a certain group of people at a certain time (ancient Greek culture, tribal culture, pop culture).

The term culture is taken from the technical vocabulary or anthropology, where it embraces the entire way of life of members of a community insofar as it is conditioned by that membership 3 .

Term culture taken from the technical vocabulary of anthropology, according to which it covers the whole way of life of the members of society, as far as the community requires.

In all English definitions of the word culture repeated word customs"customs, traditions"; the word is used repeatedly beliefs"beliefs", as well as the phrase the way of life"Lifestyle".

The definition of intercultural communication is obvious from the term itself: it is the communication of people representing different cultures.

In the book of E. M. Vereshchagin and V. G. Kostomarov "Language and Culture", this Bible of linguistic and regional studies, the following definition is given:

Intercultural communication. This term refers to an adequate mutual understanding of two participants in a communicative act belonging to different national cultures 4 .

§2. Language, culture and cultural anthropology

Let us now dwell on the relationship between language and culture, these two key words and concepts for this work. Their close relationship is obvious.

Language is a mirror of culture, it reflects not only the real world surrounding a person, not only the real conditions of his life, but also the public consciousness of the people, their mentality, national character, lifestyle, traditions, customs, morality, value system, attitude, vision peace.

Language is a treasury, pantry, treasury of culture. It stores cultural values - in vocabulary, in grammar, in idioms, in proverbs, sayings, in folklore, in fiction and scientific literature, in forms of written and oral speech.

3 R. H. Robins. General Linguistics. An Introductory Survey. London, 1971, p. 27.
4 E. M. Vereshchagin, V. G. Kostomarov. Language and culture. M., 1990, p. 26.

Language is a transmitter, a bearer of culture, it transmits the treasures of the national culture stored in it from generation to generation. While mastering their native language, children learn along with it the generalized cultural experience of previous generations.

Language is a tool, an instrument of culture. It forms the personality of a person, a native speaker, through the vision of the world imposed on him by the language and embedded in the language, mentality, attitude towards people, etc., that is, through the culture of the people using this language as a means of communication.

Thus, language does not exist outside of culture as "a socially inherited set of practical skills and ideas that characterize our way of life" 5 . As one of the types of human activity, language turns out to be an integral part of culture, defined (see above) as a set of results of human activity in various spheres of human life: industrial, social, spiritual. However, as a form of the existence of thinking and, most importantly, as a means of communication, language is on a par with culture 6 .

If we consider the language from the point of view of its structure, functioning and ways of mastering it (both native and foreign), then the sociocultural layer, or component of culture, turns out to be part of the language or the background of its real existence.

At the same time, the component of culture is not just some kind of cultural information communicated by the language. This is an integral property of the language, inherent in all its levels and all branches.

Language is a powerful social tool that forms a human flow into an ethnos, forming a nation through the storage and transmission of culture, traditions, and public self-consciousness of a given speech community.

“Language occupies the first place among the national-specific components of culture. First of all, language contributes to the fact that culture can be both a means of communication and a means of separating people. A language is a sign that its speakers belong to a certain society.

The language as the main specific feature of an ethnos can be viewed from two sides: in the direction "inside", and then it acts as the main factor of ethnic integration; in the direction "out", and in this case it is the main ethno-differentiating feature of the ethnos. Dialectically combining these two opposite functions in itself, language turns out to be an instrument both for the self-preservation of an ethnos and for the separation of “us” and “them” 7 .

Thus, the relationship between language and culture is a complex and multifaceted issue. This book is devoted to the problems of relationships, interconnection, mutual influence and interaction of language and culture in the process of communication between people. Before proceeding directly to the consideration of these problems, it is necessary to make several reservations and clarifications, both methodological and methodological.

5 E. Sapir. Language. Introduction to the study of speech // Selected works on linguistics and cultural studies, p. 185.
6 Yu. W. Bromley. Ethnos and ethnography. M., 1975, p. 48.
7 G. A. Antipov, O. A. Donskikh, I. Yu. Markovina, and Yu. A. Sorokin. Text as a cultural phenomenon. Novosibirsk, 1989, p. 75.

Cultural anthropology deals with the formation and development of human culture. Anthropology, as the name implies, is the science of man. However, the human sciences (which is also reflected in the title) include all the humanities and some natural sciences (medicine, partly biology). There are many sciences about man, and this is understandable, because, firstly, a person is a very complex, versatile and multifaceted creature, and secondly, all these sciences develop in human society, where, naturally, it is the person who is in the center of attention.

All other sciences that are not directly focused on a person have the world, nature, an objective extrahuman reality as a subject of study, but this is the world that surrounds a person, and it is studied by a person, for a person, from the point of view of a MAN. IN OTHER WORDS, the human factor is present even in the most non-humanitarian science.

So, many sciences about a person study different aspects of his life, his physical (biology, medicine) and spiritual (psychology, philosophy, philology) essence, his activities (economics, sociology), his formation and development (history). All these disciplines are closely interconnected, since they go back to the same object of study - a person in whom these aspects, separated by different disciplines, coexist as a single organism, as an inseparable whole.

What is anthropology doing, what has this science chosen for itself, breaking, like all the others, an inseparable whole?

Anthropology differs from all other human sciences precisely in that it attempts to bring together all other aspects and study globally and comprehensively the general process of human physical and cultural development. Accordingly, anthropology is divided into:

physical anthropology, which studies the biological origin and evolution of the physical organization of man, represented by various races;
cultural anthropology, which studies the formation and development of human culture.

Thus, cultural anthropology is an extremely broad fundamental science that studies the general problems of the cultural development of mankind, absorbing the knowledge of all other humanities, studying the single process of cultural development of a person, that is, that unique and essential aspect that makes a person a Human and distinguishes him from the rest of the animal world. Animals have certain systems of behavior, but no culture.

Culture as a subject of study of cultural anthropology is a combination of the results of the activities of human society in all spheres of life and all factors (ideas, beliefs, customs, traditions) that make up and determine the way of life of a nation, class, group of people in a certain period of time. Cultural anthropology studies the development of culture in all its aspects: way of life, vision of the world, mentality, national character, the results of spiritual, social and industrial activity of a person. Cultural anthropology studies the unique human ability to develop culture through communication, through communication, including speech, considers the huge variety of human cultures, their interaction and conflicts. Particular attention is paid to the interaction of language and culture.

The main objectives of the course of cultural anthropology:

explain the huge role that culture plays in human life, in his behavior and communication with other people and with other cultures;
to acquaint with the ideas and methods of this science;
determine the paths along which the development of cultures, their change, collision and interaction;
reveal the relationship, mutual influence and interaction of language and culture;
show how culture affects human behavior, his worldview, the world system, personal life, personality formation, etc.

The development of cultural anthropology is of exceptional importance for modern Russia, because our country was cut off from the world, from other cultures for several decades. We either did not know about some cultures at all, or had a distorted idea about them. At present, the need and the possibility of studying other cultures have coincided. This necessity is due to new opportunities for international and intercultural communication for the inhabitants of Russia.

This course and this field of knowledge is especially important for learners of foreign languages, since the use of foreign languages as a real means of communication (and not, as before: for passive reading of written texts) is possible only if there is an extensive background knowledge of the cultures involved, their development and interconnections - in other ways. in other words, subject to knowledge of cultural anthropology.

As a branch of the science of language, directly related to the study of culture, in recent years linguoculturology.

According to Professor V.V. Vorobyov (Peoples' Friendship University of Russia), “today it can already be argued that linguoculturology is a new philological discipline that studies a certainly selected and organized set of cultural values, explores the living communicative processes of generating and perceiving speech, experience linguistic personality and national mentality, gives a systematic description of the linguistic "picture of the world" and ensures the fulfillment of educational, educational and intellectual tasks of learning ...

Thus, linguoculturology is a complex scientific discipline of a synthesizing type that studies the relationship and interaction of culture and language in its functioning and reflects this process as an integral structure of units in the unity of their linguistic and extralinguistic (cultural) content using systemic methods and focusing on modern priorities and cultural institutions (systems of norms and social values)” 8 .

8 V. V. Vorobyov. On the status of linguoculturology // IX International Congress MAPRYAL. Russian language, literature and culture at the turn of the century. T. 2. Bratislava, 1999, p. 125-126. For details on this, see: V. V. Vorobyov. Linguoculturology. Theory and methods. M., 1997.

§3. The relevance of the problems of intercultural communication in modern conditions

The relevance of all issues related to culture has now acquired an unprecedented acuteness. Increased interest in the study of the cultures of different peoples, bringing to the fore cultural studies, which until recently eked out a miserable existence in the backyards of history, philosophy, and philology; its allocation to a scientific specialty by the Higher Attestation Commission of Russia; creation of specialized academic councils for the defense of candidate and doctoral dissertations in cultural studies; a stream of publications on the topic of dialogues and especially conflicts of cultures; creation of societies, associations uniting researchers of cultural problems; endless conferences, symposia, congresses on cultural issues; the inclusion of cultural studies and anthropology in the curriculum for training specialists in all areas of the humanities and even in secondary school programs; Finally, the already mentioned well-known prediction of S. Huntington about the third world war as a war of cultures and civilizations - all this testifies to a real boom, an explosion of interest in the problems of culture.

Unfortunately, behind this boom lies not only and not so much noble and creative motives of interest in other cultures, the desire to enrich one's culture with the experience and originality of others, but completely different reasons, sad and disturbing. In recent years, social, political and economic upheavals on a global scale have led to an unprecedented migration of peoples, their resettlement, resettlement, collision, mixing, which, of course, leads to a conflict of cultures.

At the same time, scientific and technological progress and the efforts of the rational and peaceful part of humanity open up new opportunities, types and forms of communication, the main condition for the effectiveness of which is mutual understanding, dialogue of cultures, tolerance and respect for the culture of communication partners.

All this taken together - both disturbing and encouraging - has led to a particularly close attention to the issues of intercultural communication. However, these questions are eternal, they have worried mankind since time immemorial. As proof, let us recall one proverb. Proverbs are rightly considered clots of folk wisdom, that is, the very folk cultural experience that is stored in the language and passed down from generation to generation.

A Russian proverb, alive, commonly used, which, unlike many others, has not lost its relevance, teaches: They don’t go to a foreign monastery with their own charter. Its counterpart in English expresses the same thought in other words: When in Rome , do as Romans do[When you arrive in Rome, do as the Romans do]. So in each of these languages, folk wisdom tries to warn against what is now commonly called the term cultural conflict.

This phrase, unfortunately, is now “in vogue” for the sad reasons already mentioned: in the context of social, political and economic conflicts, numerous refugees, immigrants, repatriates suffer from conflicts with “foreign charter” even in a prosperous economic situation.

What is a conflict of cultures? Why did it become possible to talk about the war of cultures?

Just as the dance teacher in the film "Cinderella" answered all the questions and problems of life: "Let's dance!", so I, being a philologist, that is, "loving words", I suggest looking for answers in the language.

The word was in the beginning, is always and will be in the end...

To understand the essence of the term cultural conflict, think about the Russian word foreign. Its internal form is absolutely transparent: from other countries. Native, not from other countries, culture unites people and at the same time separates them from others, strangers cultures. In other words, native culture is also a shield, guarding the national identity of the people, and a blank fence, enclosing from other peoples and cultures.

The whole world is thus divided into its own people, united by language and culture, and into strangers, who do not know the language and culture. (By the way, the indisputable fact that for various socio-historical reasons, it was English that became the main international means of communication and therefore it is used by millions of people for whom this language is not their native language, not only brought enormous political, economic and other benefits to the English-speaking world, but also as if he deprived this world of a shield: he made its culture open, paraded to the rest of humanity. With the national love of the British for closeness - "my house is my fortress" - this seems to be a kind of paradox and irony of fate. Their national home was opened to everyone in the world through English language.)

The ancient Greeks and Romans called all people of other countries and cultures barbarians - from the Greek barbaros"foreigner". This word is onomatopoeic and is directly related to a non-native language: foreign languages were perceived by ear as slurred bar-bar-bar(cf. Russian bolo-bol).

In the Old Russian language, all foreigners were called the word German. Here is how a Russian proverb of the 12th century characterizes the English: Aglinsky Germans are not selfish people, but fight fiercely nine . Subsequently, this word was superseded by the word foreigner, and the meaning of the word German narrowed down to only those foreigners who came from Germany. Interestingly, the root of the word German - German-, from dumb, i.e German- this is a mute, unable to speak (not knowing our language) person. Thus, the definition of a foreigner was based on his inability to speak his native language, in this case Russian, his inability to express himself verbally (cf. barbarian). Outlander from foreign lands and then foreigner from other countries, who replaced German shifted the emphasis from language proficiency (or, rather, lack of proficiency) to origin: from a foreign land, from other countries. The meaning of this word becomes complete and clear in opposition: native, native - foreign, that is, alien, alien, accepted in other countries. This opposition already contains a clash between their and stranger charter, that is, a conflict of cultures, so all combinations with words foreign or foreigner suggest this conflict.

The most obvious examples of culture clashes are simply real communication with foreigners both in their country and in their own. Such conflicts give rise to many curiosities, anecdotes, funny stories (“ours abroad”, foreigners in Russia, etc.), troubles, dramas and even tragedies.

9 The wise word of Ancient Russia. M., 1989, p. 353.

An Italian family adopted a Chernobyl boy. At night, a bell rang at the Ukrainian Embassy in Rome: an excited female voice asked for help: “Come soon, we can’t put him to bed, he screams, cries, wakes up the neighbors.” An embassy car with an interpreter rushed to the scene, to which the poor boy explained, sobbing: “I want to sleep, and they put a suit on me!” Going to bed for the boy meant: to undress. In his culture there was no pajama, and even that looked like a tracksuit.

The Spanish company agreed with Mexico to sell a large batch of champagne corks, but had the imprudence to paint them in burgundy, which turned out to be the color of mourning in Mexican culture, and the deal fell through.

One of the versions of the death of the Kazakh plane during landing in Delhi explains the accident as a conflict of cultures: Indian air traffic controllers gave the altitude not in meters, but in feet, as is customary in English culture and in the English language.

In the Ukrainian city of Uman, during a traditional Hasidic convention in 1996, riots erupted after one of the Hasidim sprayed tear gas from a canister into the face of one of the spectators on the street. According to the customs of the Hasidim, women should not be near men engaged in a religious ceremony. Apparently, the Ukrainian came too close - closer than the religious tradition allowed. The unrest continued for several days. The police officers, who arrived from neighboring cities to restore order, were explained the reason for the cultural conflict, and they began to vigilantly monitor the observance of the distance, warning women about the ban on invading the territory of a religious ceremony 10 .

Here is how Saul Shulman, a famous traveler and anthropologist, describes the typical conflict of cultures among Australian immigrants: “A Greek or Italian family arrives - a father, a mother and a ten-year-old son. The father decided to earn some money in a rich country, and then return home. Five or six years pass, the money is accumulated, you can return to your homeland. "What homeland? - the son is surprised. - I am Australian. "His language, culture, homeland is already here, not there. And the drama begins, sometimes ending in the collapse of the family. The eternal problem of "fathers and children" is aggravated here by the alienation of cultures of different generations. It is not for nothing that immigrants often call Australia the "golden cage" 11 .

10 Moscow News, Sept. 21, 1996, p. fourteen.
11 Geo, 1998, No. 71, September, p. 66-67.

A professional translator from the Indonesian language I. I. Kashmadze, who worked for almost half a century in the highest circles of politics and diplomacy of the USSR, describes the visit of the head of the criminal police of Indonesia to our country: tried to kiss him on the lips, which caused the chief of police the deepest surprise.

Peter Ustinov, an English writer, artist, director, public figure of Russian origin, describes the cultural conflict that took place on the set of an English film in Italy between Italian and English workers, when the latter tried to fulfill the demands of their culture and their trade union in a foreign world. The problem was that the union of English workers ordered them, in accordance with the cultural tradition of England, to interrupt work for tea.

“Here in Italy, at predetermined hours, work was interrupted for tea drinking, although the heat was almost forty degrees, and there were always soft drinks. The Italian workers looked at us in amazement. They were all bare to the waist as one, and demonstrated their political convictions on their own heads in the form of caps folded from the communist newspaper Unita.

At first, the English workers from our film crew demanded that I force the Italians to take a break and also drink tea. However, nothing could force the Italians to do this. The British began to look for moral weapons to influence them. I reminded them that we are in Italy and that there is no way to force Italians to drink tea in their own land. The British have grown stern as people who feel they are being unfairly rebuffed. In the end, a delegation from them came to me: they were ready to refuse tea, provided that in all reports it would appear that they drank it. Of course, deviation from the regime will not be able to understand in the cold London offices. Atherosclerosis has already begun in the vessels of freedom: the indifferent dictate of privileges has been replaced by the meticulous dictate of rules. The only way of salvation left for people of good will is obedience” 13 .

Students from Thailand stopped attending lectures on Russian literature. "She's yelling at us," they said of the teacher, who, in accordance with the Russian pedagogical tradition, spoke loudly, clearly and clearly. This manner turned out to be unacceptable for Thai students, who are accustomed to other phonetic and rhetorical parameters.

A cultural conflict occurred between Russian students studying under the American program and teachers from the USA. Noticing that several students were cheating, American professors gave the entire stream unsatisfactory marks, which meant both a moral blow and a big financial loss for Russian students. Americans were outraged by those who let them write off, and those who did not immediately inform the teachers about it, even more than those who cheated. The ideas "not caught - not a thief" and "the first whip to informer" did not have any success. All those who passed this written exam were forced to take it again and pay money again. Some Russian students, outraged by this situation, refused to continue the program.

12 I. I. Kashmadze. Leaders through the eyes of a translator // Arguments and facts, 1996, No. 18, p. nine.
13 P. Ustinov. About my beloved. Per. T. L. Cherezovoy. M., 1999, p. 188.

A German business lady at an international symposium on cultural interaction in the English city of Bath in April 1998 described her sad experience of creating a joint consulting firm with Russian partners in Riga: “It turned out that for my Russian friend our friendship is more important than business. A year later, we almost lost it.” It is this lady who owns two aphorisms that are quite typical for a situation of conflict of cultures: 1) “doing business in Russia is like walking through the jungle in high heels”; 2) “Russia is loved mainly by teachers of the Russian language; those who do business there hate Russia.”

"Gift" conflict often spoils business and personal relationships. In Russia, it is customary to give gifts, flowers, souvenirs much more often and more generously than in the West. Western guests usually perceive this not as breadth of soul and hospitality, but as eccentricity, as hidden material well-being (“they are not at all so poor if they give such gifts” - and their Russian partners can be much poorer than they look: they simply comply with the requirements of their culture) or as an attempt to bribe, that is, they see in such behavior motives that are offensive to the selflessly trying Russians.

An American teacher of English at Moscow State University at the ceremony of issuing diplomas to graduates, having received albums on Russian art and Russian porcelain as a gift, presented her farewell gift - a huge box in a beautiful "Western" package, tied with a ribbon. It opened and right on the stage. It turned out to be ... a toilet bowl. In such an “original”, but completely unacceptable, from the point of view of the culture of the hosts, way, she apparently wanted to show that she did not like the state of our toilets. Everyone was shocked. The next year she was not invited to work ...

In such a completely different field as medicine, the same law applies: it is better not to go into a foreign body with your charter / treatment. Since it is not the disease that needs to be treated, but the patient, then in the treatment it is necessary to take into account both the individual characteristics of the patient, and the national and cultural features of his behavior, psychology, worldview, habitual environment, etc. Even the great Avicenna (Ibn Sina) a thousand years ago ago he taught that “if you give an Indian the nature of a Slav, then the Indian will get sick or even die. The same will happen to a Slav if he is given the nature of an Indian. Obviously, by "nature" is meant the national culture.

Here is a recent example. The famous artist Yevgeny Evstigneev had a heart ache. In a foreign clinic, he underwent a coronography and, as is customary among Western doctors, they brought a graphic image of the heart and explained everything in detail and directly: “You see, how many vessels you have are not working, you need an urgent operation.” Evstigneev said "understandable" and died. In the traditions of our medicine, it is customary to speak softly, sparingly with the patient, sometimes resorting to half-truths and “white lies”. Each of these paths has its own advantages and disadvantages - we are not talking about their assessment, but about what is familiar and accepted, and what is new, unusual and therefore frightening. From fear, the pressure rises, and the heart does not get better. Therefore, remember (memento!) about the conflict of cultures and be careful when treating yourself in another country.

14 O. Chechin. “Only the knot of death I did not untie” // Vrach, 1996, August, p. 45-46.

It is possible to entertain and frighten the reader with examples of conflicts of cultures indefinitely. It is absolutely clear that this problem affects all types of human life and activity in any contacts with other cultures, including “one-sided” ones: when reading foreign literature, getting acquainted with foreign art, theater, cinema, press, radio, television, songs. Types and forms of intercultural communication are rapidly developing (one Internet system is worth something!).

In contrast to the direct, immediate conflict of cultures that occurs during real communication with foreigners, such contacts and conflicts with foreign culture (books, films, language, etc.) can be called indirect, mediated. In this case, the cultural barrier is less visible and less conscious, which makes it even more dangerous.

Thus, the reading of foreign literature is inevitably accompanied by an acquaintance with a foreign, other country's culture, and a conflict with it. In the process of this conflict, a person begins to become more aware of his own culture, his worldview, his approach to life and to people.

A vivid example of the conflict of cultures in the perception of foreign literature is given by the American anthropologist Laura Bohannen, who retold Shakespeare's Hamlet to the natives of West Africa. They perceived the plot through the prism of their culture: Claudius is a good fellow for marrying his brother's widow, this is what a good, cultured person should do, but it had to be done immediately after the death of her husband and brother, and not wait a whole month. The ghost of Hamlet's father did not fit into consciousness at all: if he is dead, then how can he walk and talk? Polonius aroused disapproval: why did he prevent his daughter from becoming the mistress of the leader's son - this is both an honor and, most importantly, many expensive gifts. Hamlet killed him quite correctly, in full accordance with the hunting culture of the natives: hearing a rustle, he shouted “What, a rat?”, But Polonius did not answer, for which he was killed. This is exactly what every hunter in the African forest does: when he hears a rustle, he calls out and, if there is no human response, kills the source of the rustle and, consequently, the danger 15 .

Books banned (or burned at the stake) by one or another political regime clearly (the brighter, the larger the fire) testifies to the conflict of ideologies, the incompatibility of cultures (including within one national culture).

In such an explosive situation, complex and noble tasks are acute for science and education: firstly, to explore the roots, manifestations, forms, types, development of cultures of different peoples and their contacts, and, secondly, to teach people tolerance, respect, understanding of other cultures . To accomplish this task, conferences are held, associations of scientists and teachers are created, books are written, cultural disciplines are introduced into the curricula of both secondary and higher educational institutions.

Of particular importance is the solution (or at least awareness) of the problems of intercultural communication for teaching foreign languages.

§4. Intercultural communication and learning foreign languages

The close connection and interdependence of teaching foreign languages and intercultural communication are so obvious that they hardly need lengthy explanations.

Each foreign language lesson is a crossroads of cultures, it is a practice of intercultural communication, because each foreign word reflects a foreign world and a foreign culture: behind each word is a national consciousness (again, foreign, if the word is foreign) idea of the world.

The teaching of foreign languages in Russia is now going through, like all other spheres of social life, the hardest and most difficult period of radical restructuring (not to say revolution), reassessment of values, revision of goals, objectives, methods, materials, etc. It makes no sense to say now about the huge changes in this area, about the boom of public interest, about the explosion of motivation, about the radical change in attitude towards this subject for quite definite socio-historical reasons - this is all too obvious.

New times, new conditions required an immediate and radical revision of both the general methodology and the specific methods and techniques of teaching foreign languages. These new conditions - the "discovery" of Russia, its rapid entry into the world community, the insane leaps in politics, economics, culture, ideology, the mixing and movement of peoples and languages, the change in relations between Russians and foreigners, completely new goals of communication - all this cannot but pose new problems in the theory and practice of teaching foreign languages.

An unprecedented demand demanded an unprecedented supply. Unexpectedly for themselves, teachers of foreign languages found themselves in the center of public attention: impatient legions of specialists in various fields of science, culture, business, technology and all other areas of human activity demanded immediate teaching of foreign languages as a tool of production. They are not interested in either the theory or the history of the language - foreign languages, primarily English, are required by them exclusively functionally, for use in various spheres of society as a means of real communication with people from other countries.

In the current conditions, in order to meet the socio-historical needs of society, a new faculty was created at the Moscow State University named after M.V. trained specialists. The main principles of this direction can be formulated as follows:

learn languages functionally, in terms of their use in various spheres of society: in science, technology, economics, culture, etc.;
to summarize the vast practical and theoretical experience of teaching foreign languages to specialists;
scientifically substantiate and develop methods of teaching language as a means of communication between professionals, as a tool of production in combination with culture, economics, law, applied mathematics, various branches of science - with those areas that require the use of foreign languages;
to study languages in a synchronous way, against a broad background of the social, cultural, political life of the peoples who speak these languages, that is, in close connection with the world of the language being studied;
develop a model for training teachers of foreign languages, specialists in international and intercultural communication, and public relations specialists.

Thus, the motives for learning the language completely changed (the language appeared in a different light, not as an end in itself), and therefore it was necessary to radically restructure the teaching of foreign languages, introduce the specialty "linguistics and intercultural communication" and begin training teachers of a new type.

The main task of teaching foreign languages in Russia at the present time is teaching the language as a real and complete means of communication. The solution of this applied, practical problem is possible only on a fundamental theoretical basis. To create such a base, it is necessary: 1) to apply the results of theoretical works on philology to the practice of teaching foreign languages, 2) to theoretically comprehend and generalize the vast practical experience of foreign language teachers.

The traditional teaching of foreign languages in our country was reduced to reading texts. At the same time, at the level of higher education, philologists were trained on the basis of reading fiction; non-philologists read ("thousands of words") special texts according to their future profession, and the luxury of everyday communication, if there was enough time and enthusiasm for both teachers and students, was represented by so-called everyday topics: in a hotel, in a restaurant, at the post office and etc.

The study of these famous topics in conditions of complete isolation and the absolute impossibility of really getting to know the world of the language being studied and the practical use of the knowledge gained was a romantic affair at best, useless and even harmful, annoying at worst (the topic “in a restaurant” in conditions of food shortages, "at the bank", "how to rent a car", "travel agency" and the like, which have always been the main content of foreign courses of English as a foreign and domestic, written according to Western models).

Thus, almost exclusively one function of the language was realized - the function of communication, the informative function, and then in a very narrow form, since out of the four language skills (reading, writing, speaking, listening comprehension), only one developed, passive, focused on " recognition, reading.

This misfortune was widespread and had quite clear reasons and deep roots: communication with other countries and their peoples was also, to put it mildly, narrowed, the country was cut off from the world of Western languages, these languages were taught as dead - Latin and ancient Greek.

Teaching foreign languages on the basis of only written texts reduced the communicative capabilities of the language to a passive ability to understand texts created by someone, but not to create, not to generate speech, and without this real communication is impossible.

The sudden and radical change in the social life of our country, its "discovery" and rapid entry into the world - primarily Western - community brought languages back to life, made them a real means of various types of communication, the number of which is growing day by day along with the growth of scientific and technical means of communication.

At present, this is precisely why at the level of higher education we understand teaching a foreign language as a means of communication between specialists from different countries not as a purely applied and highly specialized task of teaching physicists the language of physical texts, geologists - geological, etc. A university specialist is a widely educated person, with fundamental training. Accordingly, a foreign language of a specialist of this kind is both an instrument of production, and a part of culture, and a means of humanizing education. All this assumes a fundamental and versatile training in the language.

The level of knowledge of a foreign language by a student is determined not only by direct contact with his teacher. In order to teach a foreign language as a means of communication, it is necessary to create an environment of real communication, establish a connection between the teaching of foreign languages and life, and actively use foreign languages in living, natural situations. These can be scientific discussions in the language with the involvement of foreign experts and without it, summarizing and discussing foreign scientific literature, reading individual courses in foreign languages, participation of students in international conferences, work as a translator, which is precisely in communication, contact, ability to understand and convey information. It is necessary to develop extra-curricular forms of communication: clubs, circles, open lectures in foreign languages, scientific societies of interest, where students of various specialties can gather.

So, highly specialized communication through written texts by no means exhausts the knowledge of the language as a means of communication, a means of communication. The maximum development of communication skills is the main, promising, but very difficult task facing foreign language teachers. To solve it, it is necessary to master both new teaching methods aimed at developing all four types of language proficiency, and fundamentally new teaching materials that can be used to teach people to communicate effectively. At the same time, of course, it would be wrong to rush from one extreme to another and abandon all the old methods: from them it is necessary to carefully select all the best, useful, and tested by teaching practice.

The main answer to the question of solving the actual problem of teaching foreign languages as a means of communication between representatives of different peoples and cultures is that languages should be studied in inseparable unity with the world and the culture of the peoples who speak these languages.

Teaching people to communicate (orally and in writing), to teach how to produce, create, and not only understand foreign speech is a difficult task, complicated by the fact that communication is not just a verbal process. Its effectiveness, in addition to knowledge of the language, depends on many factors: the conditions and culture of communication, the rules of etiquette, knowledge of non-verbal forms of expression (facial expressions, gestures), the presence of deep background knowledge, and much more.

Overcoming the language barrier is not enough to ensure effective communication between representatives of different cultures. To do this, you need to overcome the cultural barrier. The following excerpt from an interesting study by I. Yu. Markovina and Yu. ) the language barrier is not the only obstacle to mutual understanding. National-specific features of the most diverse components of communicant cultures (features that make it possible for these components to implement the ethno-differentiating function) can complicate the process of intercultural communication.

The components of culture that carry a nationally specific coloration include at least the following:

a) traditions (or stable elements of culture), as well as customs (defined as traditions in the "socio-normative" sphere of culture) and rituals (performing the function of unconscious familiarization with the normative requirements prevailing in this system);
b) everyday culture, closely related to traditions, as a result of which it is often called traditional-everyday culture;
c) everyday behavior (habits of representatives of a certain culture, norms of communication accepted in a certain society), as well as mimic and pantomimic (kinesic) codes associated with it, used by carriers of a certain linguocultural community;
d) "national pictures of the world", reflecting the specifics of the perception of the surrounding world, the national characteristics of the thinking of representatives of a particular culture;
e) artistic culture, reflecting the cultural traditions of a particular ethnic group.

The native speaker of the national language and culture also has specific features. In intercultural communication, it is necessary to take into account the peculiarities of the national character of the communicants, the specifics of their emotional make-up, national-specific features of thinking” 16 .

Under the new conditions, with a new formulation of the problem of teaching foreign languages, it became obvious that a radical increase in the level of teaching communication, communication between people of different nationalities can be achieved only with a clear understanding and real consideration of the sociocultural factor.

Many years of practice of teaching living languages as dead ones has led to the fact that these aspects of the language were in the shadows, remained unclaimed. Thus, there is a significant gap in the teaching of foreign languages.

One of the most important and radical conditions for filling this gap is the expansion and deepening of the role of the sociocultural component in the development of communication skills.

According to E. Sapir, "every cultural system and every single act of social behavior explicitly or implicitly implies communication" 17 .

Thus, we are already talking about the need for a deeper and more thorough study of the world (not the language, but the world) of native speakers, their culture in the broad ethnographic sense of the word, their way of life, national character, mentality, etc., because the real the use of words in speech, the actual speech production is largely determined by the knowledge of the social and cultural life of the speech community speaking the given language. "Language does not exist outside of culture, that is, outside of the socially inherited set of practical skills and ideas that characterize our way of life" 18 . At the heart of linguistic structures are socio-cultural structures.

Knowing the meanings of words and the rules of grammar is clearly not enough to actively use the language as a means of communication. It is necessary to know as deeply as possible the world of the language being studied.

In other words, in addition to the meanings of words and grammar rules, you need to know: 1) when to say / write, how, to whom, with whom, where; 2) as a given meaning/concept, a given subject of thought lives in the reality of the world of the language being studied. That is why at present, in the curriculum of the Faculty of Foreign Languages of Moscow State University, a third of the time devoted to the study of foreign languages is assigned to a new subject introduced by us: "the world of the language being studied." This term-concept has already been borrowed by many educational institutions in Russia.

16 G. A. Antipov, O. A. Donskikh, I. Yu. Markovina, and Yu. A. Sorokin. Decree. op., p. 77.
17 E. Sapir. Communication // Selected Works on Linguistics and Cultural Studies, p. 211.
18 E. Sapir. Language. Introduction to the study of speech // Ibid., p. 185.

How do such concepts as sociolinguistics, linguo-cultural studies and the world of the language being studied correlate with each other?

Sociolinguistics- this is a section of linguistics that studies the conditionality of linguistic phenomena and language units by social factors: on the one hand, the conditions of communication (time, place, participants, goals, etc.), on the other hand, customs, traditions, features of the public and cultural life of the speaker team.

Linguistics is a didactic analogue of sociolinguistics, developing the idea of the need to merge teaching a foreign language as a set of forms of expression with the study of the social and cultural life of native speakers.

E. M. Vereshchagin and V. G. Kostomarov, the fathers of linguistic and regional studies in Russia, formulated this most important aspect of language teaching as follows: “Two national cultures never completely coincide, this follows from the fact that each consists of national and international elements. The sets of coinciding (international) and divergent (national) units for each pair of compared cultures will be different ... Therefore, it is not surprising that one has to spend time and energy on mastering not only the plan of expression of a certain linguistic phenomenon, but also the plan of content, i.e. one must to develop in the minds of students the concepts of new objects and phenomena that do not find analogies either in their native culture or in their native language. Consequently, we are talking about the inclusion of elements of country studies in language teaching, but this inclusion is of a qualitatively different kind compared to general country studies. Since we are talking about the combination of language and information from the sphere of national culture in the educational process, this type of teaching work is proposed to be called linguistic and cultural teaching” 19 .

The world of the language being studied as a discipline inextricably linked with the teaching of foreign languages, is focused on the study of the totality extralinguistic facts (as opposed to the two previous concepts), that is, those socio-cultural structures and units that underlie linguistic structures and units and are reflected in these latter.

In other words, the basis of the scientific discipline "the world of the studied language" is the study sociocultural picture of the world, reflected in the linguistic picture of the world.

The picture of the world surrounding native speakers is not just reflected in the language, it also forms the language and its native speaker, and determines the features of speech usage. That is why without knowledge of the world of the language being studied, it is impossible to learn the language as means of communication I. It can be studied as a piggy bank, a way of storing and transmitting culture, that is, as a dead language. A living language lives in the world of its speakers, and studying it without knowledge of this world (without what is called differently in different scientific schools: background knowledge, vertical context, etc.) turns a living language into a dead one, that is, deprives the student of the opportunity to use this language as a means of communication. This, apparently, explains all the failures with artificial languages. Even the most famous of them - Esperanto - does not spread and is doomed to die, primarily because there is no life-giving soil behind it - the carrier's culture.

19 E. M. Vereshchagin, V. G. Kostomarov. Decree. op., p. thirty.

The relationship between cultural linguistics and the above-mentioned (§ 2) cultural linguistics is explained by Professor V. V. Vorobyov, a specialist in teaching Russian as a foreign language, who intensively develops the ideas of cultural linguistics: important for a number of reasons, primarily because the ever-increasing interest in the problem of “Language and Culture” makes it imperative to clarify the sources, parameters, research methods, concepts included in its scope of terminological inventory. aspect of teaching the Russian language, the methodical sounding of the ideas of which we accept, but is caused and conditioned, first of all, by urgent needs and reassessment of some linguo-methodological values of the problem “Language and culture” 20 .

The study of the world of native speakers is aimed at helping to understand the features of speech usage, additional semantic loads, political, cultural, historical and similar connotations of units of language and speech. Particular attention is paid to the realities, since a deep knowledge of the realities is necessary for a correct understanding of the phenomena and facts related to the everyday reality of the peoples who speak this language.

The basis of any communication, that is, the basis of verbal communication as such, is a “mutual code” (shared code), mutual knowledge of the realities, knowledge of the subject of communication between the participants in communication: the speaker/writer and the listener/reader.

All the threads and ropes of tight-fitting special resettlement life stretched to the village office.

20 V. V. Vorobyov. Linguoculturology. Theory and methods. M., 1997

The Alexander drilling office accepted him willingly into their militant staff. A specialty with a young man, from the locals, and in addition a Russian German of exiled blood.

Not ordinary work flowed, business was seething, illuminated by the light of those primeval years, which to this day plays with highlights on the crystals of a proud biography ...

But shift workers from Tomsk, Novosibirsk, Yurga - iron professionals, people of fine craftsmanship, because high precision machining of parts on a “loose” machine-tool flotilla can be achieved only if the makings of the Lesk craftsman Levsha 21 .

In order to understand the linguistic facts of this passage from the essay (not a work of art with its authorial liberties and focus on the function of influence), one needs knowledge of the realities, the sociocultural background, otherwise understanding the text is difficult, and hence communication. How to understand special resettlement life what drilling office and why does she militant state, what are the sociocultural characteristics Russian German in general and exiled blood in particular than extraordinary work differs from ordinary what is this light virgin years, why biography - proud, What means shift workers, why machine fleet, yes, and lax? Finally, without knowledge of Leskov's story "Lefty" it is impossible to understand what kind of people these machine operators are. To answer these questions, you need to know history, literature, lifestyle, value system and many other socio-cultural issues, without which simply knowing the “meanings” of the words of the native language, not to mention Russian as a foreign language, will not help communication much. At the same time, in this text, unlike the neighboring ones in the same journal, there were no Sovietisms of the type kulstan(cultural camp) or such local Siberian words as chaldon, winter road, gnat.

To understand the meaning of the following passage from the story of D. X. Lawrence, you need to have extensive background knowledge: to know what is included in the concept of a “feminine woman” in a given society, to be able to understand literary and biblical allusions (depending on the culture of a given speaking group): Not imagined to himself some really womanly woman, to whom he should

be only fine and strong, and not for a moment "the poor little man". Why not some simple uneducated girl, some Tess of the D "Urbervilles, some wistful Gretchen, some humble Ruth gleaning an aftermath? Why not? Surely the world was full of such (Allocated me . - S. T.,).

He imagined a truly feminine woman, for whom he would always be only beautiful and strong, and not at all a "poor little man." Why not some a simple, uneducated girl, some Tess of the D'Urberville family some dark Gretchen or modest Ruth gathering ears? Why not? Surely the world is full of them.

Thus, the facts of the social life of a given speaking community are reflected in linguistic phenomena. The tasks of teaching a foreign language as a means of communication are inextricably merged with the tasks of studying the social and cultural life of countries and peoples who speak this language.

21 V. Kolykhaloe. Flowing years // Siberian Athens, 1997, No. 3, p. 38.

§5. The role of comparing languages and cultures for the most complete disclosure of their essence

The sum of human wisdom is not contained in any one language,

and no single language is capable of expressing

all forms and degrees of human

The entire volume of human wisdom is not contained in any language, and no language is able to express all forms and levels of human perception. Ezra Pound.

The interconnection of languages and cultures, the need for their co-study is beyond doubt. However, an important methodological remark needs to be made here.

The point is that the essential features of a language, and even more of a culture, are revealed by comparison, by a comparative study of the languages of 22 and, even more so, cultures. This persistent “all the more so” is intended to emphasize the special implicitness, the invisibility of the cultural barrier on

the level of one culture. If the language barrier is absolutely obvious, then the cultural barrier becomes obvious only when the native culture collides (or compares) with alien cultures that are different from it: surprising at best, but usually just strange, unpleasant, shocking (hence the concept of culture shock).

22 “A comparative description of the norms of two languages reveals the vocabulary gaps existing in each language, “white spots” on the semantic map of the language, invisible from the inside, for example, to a person who speaks only one language” (Yu. S. Stepanov. French stylistics. M., 1965 , p. 120).

Within the framework of one's own culture, a strong illusion of one's vision of the world, way of life, mentality, etc. is created as the only possible and, most importantly, the only acceptable one. Strangely, the vast majority of people do not recognize themselves as a product of their own culture, even in those rare cases when they understand that the behavior of representatives of other cultures is determined by their other culture. Only by going beyond the framework of one's culture, that is, faced with a different worldview, worldview, etc., one can understand the specifics of one's social consciousness, one can "see" the difference or conflict of cultures 23 .

The cultural barrier, therefore, is much more dangerous and unpleasant than the linguistic one. It is, as it were, made of absolutely transparent glass and is imperceptible until you break your forehead against this invisible barrier. It is also dangerous because cultural errors are usually perceived much more painfully than linguistic errors, despite the fact that the former are much more excusable: cultural differences are not generalized into codes of rules, like differences in languages, there are no grammars or dictionaries of cultures. However, we all know from our own experience how good-naturedly mistakes in foreign languages are usually met by its speakers. Cultural mistakes, as a rule, are not forgiven so easily and make the most negative impression.

All the subtleties and the whole depth of the problems of interlingual and intercultural communication become especially evident, and sometimes simply realized, when comparing foreign languages with native ones and a foreign culture with one's own, familiar one. That is why the subject "the world of the language being studied" is recommended, if possible, to be taught from two sides, in the form of parallel courses: one - by a native speaker of the language and culture of the target language, and the second - by a native speaker of the native language and native culture. This is how these courses are built (if possible, that is, depending on the availability of competent lecturers) at our faculty.

This allows you to get a more complete and multifaceted knowledge of the culture of the native speakers of the language being studied, since their world is presented, firstly, as it looks in their own eyes, and, secondly, through the prism of the native culture for students, through the clash of these cultures, which allows you to more clearly understand the differences between these cultures and avoid culture shock in real communication with representatives of a foreign culture.

The world of the Russian language is taught in the same way: classes are taught both by our specialists in Russian history, culture, etc., and by foreigners who talk about their perception of Russia and Russians.

Andrey Makin, in his book “Le testament fran c ais” (“French Testament”), says that all his Russian relatives listened to the opinion of his grandmother, the Frenchwoman Charlotte, with special attention and interest, since she came to Russia from France voluntarily , by choice, saw Russian life through the prism of a different culture and opened their eyes to some unexpected aspects of their lives: C "estque Charlotte surgissait sous le ciel russe comme une extraterrestre. Elle n "avait que faire de l" histoire cruelle de cet immense empire, de ses famines, revolutions, guerres civiles ... Nous autres, Russes, n "avions pas le choix. Mais elle? A travers son regard, ils observaient un pays meconnaissable, car juge par une etrangere, parfois naive, souventplus perspicace qu "eux-memes. Dans les yeux de Charlotte s" etait reflete un monde inquietant et plein d "une vente spontanee - une Russie insolite qu "il leur fallait decouvrir 24 .

The fact is that Charlotte, as it were, retained her extraterritoriality under the Russian sky. The cruel history of a huge empire, with its famine, revolutions, civil wars, had nothing to do with it ... We Russians had no choice. But she? Looking at Russia through Charlotte's eyes, they did not recognize their country, because it was the gaze of a foreigner, sometimes naive, but often more insightful than themselves. Charlotte's eyes reflected a disturbing world full of spontaneous revelations - an unusual Russia that they needed to know (A. Makin. French testament. Per. Y. Yakhnina and N. Shakhovskaya // Foreign Literature, 1996, No. 12, p. 49).

23 “Ethnic symbols can be elements of both material and sound culture. But the ethnosign function is not at all their internal property. It manifests itself only under the condition of contacts between ethnic groups. Therefore, one and the same element of culture can express ethnic specificity in one case and not have it in another” (Yu.V. Bromley. Ethnos and ethnography. M., 1973, p. 66). hidden properties and, accordingly, hidden difficulties that are not visible from the level of one language, allow us to draw one important practical conclusion: native speakers who teach their native language as a foreign language and do not know the native language of students do not see either these hidden properties or these hidden difficulties. And this is a surprise, a surprise! - a great advantage of foreign teachers of a foreign language over teachers who are native speakers of this language.
24 a. Make. Le testament fran c ais. , Mercure de France, 1997, p. 102.

And one more quote, this time from the great Wilhelm von Humboldt: “Through the diversity of languages, the richness of the world and the diversity of what we know in it are revealed to us; and human existence becomes wider for us, since languages, in distinct and effective lines, give us different ways of thinking and perceiving” 25 . Native speakers who do not know foreign languages usually see neither a conflict of cultures nor a conflict of languages.

This conflict manifests itself at different levels. Learning it is very important, especially when these are difficulties hidden from the participants of communication, including from the participants in the process of teaching foreign languages - from the teacher and the student. It manifests itself most clearly in vocabulary, since it is this part of the language that, through its lexical meaning, has a direct and immediate exit into the real world, into extralinguistic reality.

Having learned a new foreign word, the equivalent of a native one, one should be very careful with its use: behind the word is a concept, behind the concept is an object or phenomenon of the reality of the world, and this is the world of another country, foreign, alien, alien. Pay attention to word usage: it is in the process of speech production, that is, in the implementation of active language use skills (speaking, writing), that the problem of a cultural barrier, a cultural component, the presence of cultural background knowledge about the world of the language being studied is especially acute. Indeed, in order not only to learn, to recognize the meaning of a word in a text produced by someone, but to produce this text yourself, you need to know not only the actual meaning of the word, but also as much as possible about what is behind the word, about the subject. concept (thing meant), about its place and functions in the world where this language is used as a real means of communication.

The most difficult problems of teaching active language use skills - writing and speaking, that is, the actual production of speech, become apparent only from the level of two or more languages. These are the problems of lexical compatibility of words in speech and, accordingly, lexicography, communicative syntax, and many others (see: Part II, Chapter 1, § 2).

That is why the teaching of foreign languages in Russia should be based on comparison with the native language and culture and, therefore, is closely related to Russian studies. This is the most important condition for the optimization and development of the teaching of foreign languages, the Russian language and Russian as a foreign language.

25 W. von Humboldt Language and Philosophy of Culture. M., 1985, p. 349.

All differences between languages and cultures are revealed when they are compared. However, at the level of the linguistic picture of the world, these differences are not visible, and the words of different languages look deceptively equivalent. This creates great difficulties in the practice of teaching foreign languages. We emphasize once again that all these problems are revealed only in a comparative study of at least two languages (and, accordingly, cultures) - foreign and native. Thus, they represent a kind of pitfall in the practice of teaching foreign languages, which teachers are not able to see - native speakers of a foreign language who do not know the native language of students.

In July 1996, the Ministry of Higher and Vocational Education of the Russian Federation issued Order No. 1309 “On Supplementing and Partially Changing the Classification of Directions and Specialties of Higher Professional Education”, which replaced the specialty “Foreign Languages” with the specialty “Linguistics and Intercultural Communication” (022600).
After the release of this order to the Faculty of Foreign Languages of Moscow State University. Letters, faxes, e-mails flew from M.V. Lomonosov, excited colleagues came and came from various parts of our still vast motherland with the same questions: What is intercultural communication? Where to get information? Are study materials available?

Language, culture and cultural anthropology.
Let us now dwell on the relationship between language and culture, these two key words and concepts for this work. Their close relationship is obvious.

Language is a mirror of culture, it reflects not only the real world surrounding a person, not only the real conditions of his life, but also the public self-consciousness of the people, his mentality, national character, way of life, traditions, customs, morality, value system, attitude , vision of the world.

Table of contents
Preface 2
Accepted abbreviations 3
Introduction 4
§one. Definition of keyword concepts 5
§2. Language, culture and cultural anthropology 8
§3. The relevance of the problems of intercultural communication in modern conditions 10
§4. Intercultural communication and learning foreign languages 14
§5. The role of comparing languages and cultures for the most complete disclosure of their essence 19
Part I. Language as a mirror of culture 21
Chapter 1. The real world, culture, language 21
Relationship and interaction 21
§one. Formulation of the problem. 21
The picture of the world created by language and culture 21
§2. Hidden Difficulties of Speech Production and Communication 33
§3. Foreign word - crossroads of cultures 35
§4. Clash of cultures when filling out a simple questionnaire 38
§5. Equivalence of words, concepts, realities 40
§6. Lexical specification of concepts 43
§7. Sociocultural aspect of color terms 47
§eight. Language as a guardian of culture 50
Chapter 2. Reflection in language of changes and development of public culture 54
§one. Statement of the problem 54
§2. Issues of understanding fiction. Sociocultural commentary as a way to overcome conflicts of cultures 55
§3. Types of socio-cultural commentary 59
§4. Modern Russia through language and culture 62
§5. Russian Students about America and Russia: Changes in the Cultural and Linguistic Views of the World in 1992-1999 69
2. American traits 73
3. Modern life in the USA 74
1. Ten most frequent words 76
2. Character traits of Russians 77
3. Modern life in Russia 78
4. Nature, landscape 79
5. Proper names 80
2. Character traits of Russians 82
3. Modern life in Russia 82
Part II. Language as an instrument of culture 85
Chapter 1. The role of language in the formation of personality 85
Language and national character 85
§one. Statement of the problem 85
§2. Definition of national character. 86
Sources of information about him 86
§3. The role of vocabulary and grammar in the formation of personality and national character 94
§4. Mysterious souls of the Russian and English-speaking world. 102
Emotionality. attitude towards common sense. Attitude towards wealth 102
§5. Love for the motherland, patriotism 111
§6. Smiling and cultural conflict 118
Chapter 2. Language and Ideology 121
§one. Statement of the question and definition of concepts 122
§2. Russia and the West: Comparison of Ideologies 123
I. Similarity. 123
P. Difference. 130
§3. Political correctness, or linguistic tact 135
The Three Little Pigs 137
Three Little Pigs 138
Snow White 139
Snow White 139
Cinderella 139
Cinderella 139
Jack and the Beanstalk 139
Jack and the Beanstalk 139
Chapter 3. Crossroads of cultures and the culture of crossroads (Formation of personality through informative-regulatory texts) 143
§one. Statement of the problem 143
§2. Street names 144
§3. Informative and regulatory signs 145
1. Actually information 145
§4. Ways to implement the function of influence in the field of informative and regulatory vocabulary 150
1. Polite forms of address 150
2. Explanation of the reasons for this requirement 151
3. Styling 152
4. Wordplay, humour, rhymes, intentional misspelling 153
§5. Features of the culture of the English-speaking world through the prism of announcements and appeals 156
§6. Features of the culture of the Russian-speaking world through the prism of announcements and appeals 160
Conclusion 163
Content 164.

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