Current problems of professional intercultural communication. Satarova L.H. The main problems of intercultural communication as a factor in the development of modern society. Ethnic stereotypes in intercultural communication

1.Intercultural communication is communication between
representatives of different cultures and peoples, and it is carried out only
when all participants in the dialogue of cultures study and respect the norms
each other's behavior. Intercultural communication is characterized by
that at the meeting of representatives different cultures each of them operates in
according to their cultural norms.
· The problem of intercultural communication is not limited to
language problem. Knowledge of the language of a native speaker of another culture is necessary, but
is not yet sufficient for adequate mutual understanding of the participants
communicative act. Moreover, intercultural communication
suggests the existence not only of discrepancies between two different
languages, but also differences when using one language. · Mastery of the communication language system does not guarantee adequate
using it in real communication conditions. Besides the actual
linguistic knowledge, participants in intercultural communication need
adequate interactional and contextual knowledge, as well as
tolerance and special sociocultural sensitivity, allowing
overcome the impact of stereotypes and adapt to changing
conditions of communicative interaction when contacting
representatives of different linguistic cultures
·
· Peculiarities of perception of the “other”, mechanisms of communication and adaptation,
changes in personality structure that occur as a result of meeting with
unfamiliar culture, development of human ability to communicate
in a multicultural environment - key problems that cause close attention
attention of specialists in the field of intercultural communication.
· Cultural conflict as a form of intercultural communication
involves a collision of cultural subjects - bearers of different
cultural values and norms. Cultural conflicts are caused by
cultural differences between peoples or within a particular society,
which may take the form of contradiction or even open
collisions.
· Overcoming conflicts and increasing the effectiveness of intercultural
communication, communication between people of different cultures (subcultures,
nationalities, etc.) is associated both with knowledge of the partner’s language
communication, as well as with understanding and taking into account the sociocultural factor. Not
one should have illusions that, knowing only cultural
differences, all intercultural conflicts can be resolved, but always
It must be taken into account that all communication disruptions can be caused by
misinterpretation of the behavior and intentions of communicators.
· Thus, in intercultural communication one should always
take into account the high probability of misunderstanding, be patient, be
ready to adjust their behavior in accordance with
the current situation.
·
· Social and psychological characteristics of behavior in different cultures.
· 2. Language shapes personality, shapes its speaker and plays
fundamental role in the formation of national character.
Through the stereotype we learn about the values of psychological
orientation, emotionally charged orientation and specific social traits of people, exponents of one or another national
character. The motivation for such a distinction is a form of self-affirmation,
based on the consciousness of national superiority. Necessary
note that the socio-psychological image of the “stranger” depends on
many factors, such as specific socio-historical conditions,
including the nature and intensity of communication with representatives of another
nationality. National characteristics cultures are also manifested in
orally folk art, in folklore works. A phenomenon
through which all wealth is transferred national traits And
characters is language. The language, which, as the property of the nation, has passed
through centuries and hard times, preserving and transmitting the national character
· Great value for communication has a social affiliation,
which leaves an imprint on the external socio-psychological
image of a person. In themselves external images human development is reflected
social community to which a person belongs, and detail -
national vision of the world, facial expression, manners, communication,
gesticulation, national psychology. Recorded in national
in images, features of people's appearance and behavior are evaluative
character. Evaluative attitude towards the very representative of one or another
country, and to its psychological image in the everyday consciousness of another
the individual depends on social structure society and changes with
replacement of one social structure with another, i.e. is socially
historical character. Characteristic feature, pointing to
cultural and national identity is the costume, clothing style
various social groups, through which it was also carried out
intercultural communication. Clothing was and is a sign
a symbol expressing complex concepts of social life.

The problem of understanding in intercultural communication

The essence and mechanism of the perception process.

There are quite a few reasons for misunderstanding and conflicts. All of them are in one way or another connected with the psychological process of perception and formation of intercultural competence.

A person’s perception of the world is determined by many factors: upbringing, socio-cultural environment, education, character, worldview, personal experience etc. Usually, several types of perception are distinguished - ordinary, conscious, sensory perception (when we are talking about what a person perceives, understands and knows).

The communication process begins with observation of a person, his appearance, voice, behavioral characteristics, during which we try to understand a number of external manifestations inner world and personality traits, logic of actions and thinking.

All information enters the brain through the sense organs in the form of sensations. This information is given one or another meaning, i.e. it is interpreted based on past experience, motivation, emotions. A person systematizes and organizes the information received in a form convenient for himself, dividing things into classes, groups, types, etc. This process is called categorization and allows you to make reality understandable and accessible, as well as cope with the growing volume of information. In addition, it makes it possible to make assumptions and predictions, since, in fact, any category represents a typical example of a phenomenon or object. Connections are established between classes and groups, making it possible to compare different objects.

If a phenomenon or object cannot be categorized, then a person has a feeling of uncertainty and anxiety, therefore, in order to cope with a changing reality, the boundaries between categories must be flexible.

Usually there are four main factors that influence the perception of one person by another: the first impression factor, the “superiority” factor, the attractiveness factor and the attitude factor.

First impression factor.

The first impression helps to choose a strategy for further communication. The important question is whether he is faithful or unfaithful. First impressions are often deceptive and sometimes difficult to change. Appearance(neatness, clothing) can serve as information about social status person, his profession (tunic, office suit, robe, white robe), life events (wedding dress, hospital clothes...). Clothing can attract attention, create a favorable impression, help you get lost in the crowd, ruin everything (a T-shirt and ripped jeans for an interview/ evening dress– to the store, etc.).

IN nonverbal communication The color of the clothes and the manner of wearing them matter.

Research shows that almost every adult who has sufficient and varied communication experience is able to more or less accurately determine almost all the characteristics of a partner - his psychological traits, social affiliation, etc.

The superiority factor.

The first impression only creates the basis for further communication, but it is not enough for constant and long-term communication. In this situation, the factor of “superiority” begins to operate, according to which the status of the communication partner is determined. There are two sources of information to determine it:

A person’s clothing, including all the attributes of a person’s appearance (silhouette (high social status - “strict”, classic cut, many vertical lines), price of clothing, glasses, hairstyle, jewelry, etc.);

Behavior (how a person sits, walks, talks, looks - arrogantly, confidently (relaxed posture), looking out the window/at his hands - boredom, superiority, a lot of foreign words, special terms - strives to draw attention to himself, no matter what he was understood).

Nowadays, when such strict regulations and restrictions have disappeared in almost all cultures, the role of clothing in coding social status person still remains significant. We can probably talk about the existence of an unofficial symbolic system of clothing and external attributes of a person, the elements of which are at the same time signs that determine the formation of the first impression of a person’s status.

Attractiveness factor.

There are objective grounds for perceiving and understanding a person by his appearance. Details of a person’s external appearance can carry information about his emotional state, attitude towards people around him, about his attitude towards himself, the state of his feelings in a given communication situation.

Each nation has its own canons of beauty that differ from each other and types of appearance approved or disapproved by society. Attractiveness or beauty is subjective, depending on the ideal existing in a given culture.

A significant sign of the attractiveness factor is a person’s physique. Three main types of physique and characters attributed to them: hypersthenics - people prone to obesity (sociable, love comfort, good-natured, changeable in moods; normosthenics - slender, strong, muscular physique (active, often sanguine, love adventures); asthenics - tall, thin , fragile figures (restrained, silent, calm, sarcastic). The character often does not coincide, but in the ordinary consciousness of people these connections are fixed quite firmly. Body types themselves are not of fundamental importance for communication.

Factor of attitude towards us.

It is quite obvious that the question of the partner’s attitude towards us during communication is also important: people who love us or treat us well seem to us much better than those who treat us badly. The factor of attitude towards us manifests itself during communication in feelings of sympathy or antipathy, in agreement or disagreement with us.

There is a large number indirect signs agreement (nods of the head, approving and encouraging smiles in in the right places etc.). The basis of this factor is the idea of so-called subjective groups that exist only in our minds (people of the same profession, place of residence, especially outside it, etc.).

The action of the noted factors occurs constantly in the process of perception, but the role and significance of each of them in a particular situation is different. The most important factor controlling this process is the degree of significance of the object for the perceiver.

Culture and perception

The mechanism of the perception process is the same for all people, and the processes of interpretation and identification are culturally determined. The world is perceived as determined by a system of views, beliefs, cultural traditions, moral values, beliefs, prejudices and stereotypes. A person’s attitude to the world is also influenced by many subjective factors, ranging from the individual’s visual acuity, his height, his mood in life, his attitude towards the perceived object, and ending with the depth of knowledge about the world. As a result, a simplified model of the surrounding reality (picture of the world) is formed, which helps the individual navigate in a complex world: our actions are to a certain extent determined by the way the world is Seems us.

The influence of culture on perception can be seen especially clearly in communication with people belonging to other cultures.

A significant number of gestures, sounds and acts of behavior in general are interpreted differently by speakers of different cultures. For example, a German gave his Russian friend eight beautiful roses for his birthday, i.e. even number of roses. But in Russian culture, an even number of flowers is usually brought to the deceased. Therefore, such a gift, according to this cultural interpretation, will be at least unpleasant for a Russian. We greet people with bread and salt, but in Finland a loaf of bread, especially black bread, is a common birthday gift.

Another cultural determinant that determines a person's perception of reality is the language in which he speaks and expresses his thoughts. For many years Scientists were interested in the question: do people from one linguistic culture really see the world differently than from another? As a result of observations and research on this issue, two points of view have emerged - nominalist and relativistic.

The nominalist position is based on the assertion that a person’s perception of the world around him is carried out without the help of the language we speak. Language is simply the outer “form of thought.” In other words, any thought can be expressed in any language, although some languages will require more words and some will require fewer. Various languages do not mean that people have different perceptual worlds and different thought processes.

The relativistic position assumes that the language we speak, especially the structure of this language, determines the characteristics of thinking, perception of reality, structural patterns of culture, behavioral stereotypes, etc. This position is well represented by the previously mentioned hypothesis of E. Sapir and B. Whorf, according to which any language system acts not only as an instrument for the reproduction of thoughts, but also as a factor shaping human thought, becoming a program and guide for the mental activity of an individual. In other words, the formation of thoughts is part of a particular language and differs in different cultures, sometimes quite significantly, as does the grammatical structure of languages.

The Sapir-Whorf hypothesis challenges the basic premise of the nominalist position that everyone shares the same perceptual world and the same sociocultural reality. Compelling arguments in favor of this hypothesis are also the terminological variations in the perception of colors in different cultures. Thus, representatives of English-speaking cultures and Navajo Indians perceive colors differently. The Navajo Indians use one word for blue and green, two words for two shades of black, one word for red. Thus, the perception of color is a culturally determined characteristic. Moreover, the difference between cultures in the perception of color concerns both the number of colors that have their own names, and the degree of accuracy in distinguishing shades of the same color in a given culture. There may be different connotations: in one culture, red means love (Catholic countries), black - sadness, white - innocence, and for representatives of another culture, red is associated with danger or death - (USA). We have the color of stupidity, blood, anxiety (traffic light).

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

Unfortunately, behind this boom lies not only and not so much noble and creative motives of interest in other cultures, aspiring

The desire to enrich your culture with the experience and originality of others, but for completely different reasons, sad and alarming. IN recent years social, political and economic upheavals on a global scale have led to unprecedented migration of peoples, their relocation, resettlement, clashes, 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 peace-loving part of humanity are opening up more and more 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 alarming and encouraging - has led to particularly close attention to issues of intercultural communication. However, these questions are eternal; they have worried humanity since time immemorial. As proof, let us remember 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 on from generation to generation.

A Russian proverb, living and in use, which, unlike many others, has not lost its relevance, teaches: They don’t go to someone else’s monastery with their own rules. Its equivalent in English expresses the same idea 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 conflict of cultures.

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

What is a culture conflict? Why did it become possible to talk about a culture war?

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,” propose to look for answers in language.

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

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

The whole world is divided in this way into our own people, united by language and culture, and into strangers, not those who know the language and culture. (By the way, the indisputable fact that, for various socio-historical reasons, it is the English language that has become the main international means of communication and therefore it is used by millions of people for whom this language is not their native language, has 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: made its culture open, exposed to the rest of humanity. Given the English national love for closure - “my home is my fortress” - this seems to be a kind of paradox and irony of fate. Their national home was revealed 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 inaudible bar-bar-bar(cf. Russian bolo-bol).

In the Old Russian language, all foreigners were called the word German. This is how a Russian proverb from the 12th century characterizes the English: Aglinsky Germans are not selfish people, but they fight fiercely 9 . Subsequently this word was replaced by the word stranger, 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, that is German- this is a mute person who cannot speak (does not know our language). The definition of a foreigner, therefore, was based on his inability to speak his native language, in this case Russian, and his inability to express himself verbally (cf. barbarian). Alien from foreign lands and then foreigner from other countries that replaced German, They 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 the contrast: native, one’s own - foreign, that is, alien, alien, accepted in other countries. This opposition already contains a clash between his And strangers charter, that is, a conflict of cultures, therefore 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. Conflicts of this kind give rise to many curiosities, anecdotes, funny stories (“ours abroad”, foreigners in Russia, etc.), troubles, dramas and even tragedies.

9 Word of wisdom Ancient Rus'. M., 1989, p. 353.

An Italian family adopted a Chernobyl boy. At night, a call rang at the Ukrainian Embassy in Rome: worried female voice asked for help: “Come quickly, we can’t put him to sleep, he screams, cries, wakes up the neighbors.” An embassy car rushed to the scene with a translator, to whom the poor boy explained, sobbing: “I want to sleep, and they are putting a suit on me!” For a boy, going to bed meant undressing. In his culture there were no pajamas, and even those that looked like tracksuits.

The Spanish company agreed with Mexico on the sale big party champagne corks, but had the temerity to paint them 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 while 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 the traditional convention of Hasidim in 1996, riots began due to the fact that one of the Hasidim sprayed tear gas from a can into the face of one of the spectators on the street. According to Hasidic customs, women should not be near men engaged in religious rites. Apparently, the Ukrainian woman came too close - closer than religious tradition allowed. The unrest continued for several days. The reason for the cultural conflict was explained to the policemen who arrived from neighboring cities to restore order, and they began to vigilantly monitor compliance with distance, warning women about the ban on intrusion into the territory of a religious ceremony 10 .

This is how Saul Shulman, a famous traveler and anthropologist, describes the typical clash of cultures among Australian immigrants: “A Greek or Italian family arrives - father, mother and 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 has been saved, and you can return to your homeland. “Which homeland? - the son is surprised. “I am an Australian.” His language, culture, homeland are already here, not there. And the drama begins, sometimes ending in the collapse of the family. Eternal problem“fathers and sons” is further aggravated by the alienation of cultures different generations. It is not for nothing that immigrants often call Australia a “golden cage” 11.

Professional translator from the Indonesian language I. I. Kashmadze, who worked for almost half a century in the most high circles politics and diplomacy of the USSR, describes the visit of the head of the Indonesian criminal police to our country: “At the end of the evening, General Kalinin, having decided to show “brotherly feelings” towards the Indonesian guest, tried

10 Moscow News, Sept. 21, 1996, p. 14.

kiss him on the lips, which caused the deepest surprise in the chief of police” 12.

Peter Ustinov, 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 English Workers' Union ordered them, in accordance with cultural tradition England, interrupt work for tea.

“So in Italy, at predetermined hours, work was interrupted for tea, although the heat was almost forty degrees, and soft drinks were always available. The Italian workers looked at us in amazement. They were all naked to the waist, and demonstrated their political beliefs on their heads in the form of caps made from the communist newspaper Unita.

At first, English workers from our film crew They 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 were in Italy and that there was no way to force Italians to drink tea on their soil. The British became stern, like people who feel they are being unfairly rebuffed. In the end, a delegation from them came to me: they were ready to give up tea on the condition that all reports would indicate that they drank it. Of course, deviation from the regime will not be understood in cold London offices. Atherosclerosis has already begun in the vessels of freedom: the indifferent dictate of privilege has been replaced by the meticulous dictate of rules. People of good will have the only way of salvation left - obedience" 13.

Students from Thailand stopped attending lectures on Russian literature. “She yells at us,” they said about the teacher, who spoke, in accordance with the Russian pedagogical tradition, loudly, clearly and clearly. This manner turned out to be unacceptable for Thai students who were accustomed to other phonetic and rhetorical parameters.

A cultural conflict occurred between Russian students studying in the American program and teachers from the United States. Noticing that several students were cheating, American teachers gave unsatisfactory grades to the entire class, which meant both a moral blow and serious financial losses for Russian students. The Americans were outraged by those who cheated and those who did not immediately report it to teachers, even more than by those who cheated. The ideas of “not caught, not a thief” and “first whip for the informer” did not have any success. Everyone who passed this written exam was 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. 9.

13 P. Ustinov. About myself beloved. Per. T. L. Cherezova. M., 1999, p. 188.

A German businesswoman at an international symposium on the problems of interaction of cultures 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 cultural conflict: 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, and souvenirs much more often and more generously than in the West. Western guests usually perceive this not as generosity and hospitality, but as eccentricity, as hidden material wealth (“they are not so poor if they give such gifts” - and their Russian partners may be much poorer than they look: they simply comply with the requirements their culture) or as an attempt at bribery, that is, they see in such behavior motives that are offensive to the Russians who tried selflessly.

American teacher English language at Moscow State University, at the graduation ceremony for graduates, having received albums on Russian art and Russian porcelain as gifts, she presented her farewell gift - a huge box in beautiful “Western” packaging, tied with a ribbon. It was opened right on stage. It turned out to be... a toilet. In such an “original”, but completely unacceptable, from the point of view of the hosts’ culture, 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 someone else’s body with your own regulations/treatment. Since it is not the disease that needs to be treated, but the patient, then when treating it is necessary to take into account how individual characteristics the patient, as well as the national and cultural traits of his behavior, psychology, worldview, habitual habitat, etc. Even the great Avicenna (Ibn Sina) taught a thousand years ago 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” 14. Obviously, by “nature” we mean national culture.

Here's a recent example. U famous artist Evgenia Evstigneeva's heart ached. In a foreign clinic, he had a coronography done 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 urgent surgery.” Evstigneev said “I see” and died. In the traditions of our medicine, it is customary to speak softly and sparingly to 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, but

what is new, unusual and therefore frightening. From fear, blood pressure rises, and the heart does not get better. Therefore, remember (memento!) about the cultural conflict and be careful when receiving treatment in another country.

You can entertain and frighten the reader with examples of cultural conflicts forever. It is clear that this problem affects all types of human life and activities during 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

what is it worth!).

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

Thus, reading foreign literature is inevitably accompanied by acquaintance with a foreign, foreign 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

A striking example of the conflict of cultures when perceiving foreign literature is given by the American anthropologist Laura Bohannan, who retold Shakespeare’s “Hamlet” to the natives West Africa. They perceived the plot through the prism of their culture: Claudius is a good man for marrying his brother’s widow, that’s what a good man should do, cultured person, but it was necessary to do this immediately after the death of her husband and brother, and not wait a whole month. The ghost of Hamlet’s father is not at all settled in the mind: 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, a lot expensive gifts. Hamlet killed him absolutely correctly, in full accordance with the hunting culture of the natives: having heard the rustling, he shouted “What, a rat?”, But Polonius did not answer, for which he was killed. This is exactly what every hunter does in the African forest: 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 political regime or another clearly (the brighter the larger the fire) indicate a conflict of ideologies and the incompatibility of cultures (including within one national culture).

In such an explosive situation, science and education are faced with difficult and noble tasks: firstly, to explore the cor-

neither, 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, curriculum both middle and higher educational institutions cultural disciplines are introduced.

II STAGE OF THE TRAINING PROCESS. INTERPRETATION OF PATIENT PROBLEMS RELATED TO KNOWLEDGE DEFICIT. DEFINITION OF TRAINING CONTENT

II. Primary nursing examination sheet. BREATHING PROBLEM IDENTIFIED Subjective data: Shortness of breath: yes no Cough: yes no Sputum: yes no

Varna identified six main obstacles, or “stumbling blocks,” that hinder effective intercultural communication.

1. Assumption of similarities. One of the reasons for misunderstandings in intercultural communication is that people naively assume that they are all the same, or at least similar enough to communicate with each other easily. Of course, all people share a number of basic similarities in biological and social needs. However, communication is a unique human characteristic that is shaped by specific cultures and societies. Indeed, communication is a product of culture. In addition, people from some cultures make more assumptions about similarities than people from others; those. The extent to which people accept that others are similar to them varies across cultures. Thus, the very assumption of similarities is a cultural variable.
2. Language differences. When people try to communicate in a language they do not know perfectly, they often assume that a word, phrase or sentence has one and only one meaning - the one they intend to convey. To make this assumption is to ignore all the other possible sources of signals and messages discussed in the previous two chapters, including nonverbal expression, tone of voice, posture, gestures, and actions. Because people cling to single, simple interpretations of what, in essence, is complex process, to that extent problems will arise in communication.
3. Erroneous nonverbal interpretations. As we have seen, in any culture nonverbal behavior makes up the majority of communication messages. But it is very difficult to fully understand the nonverbal language of a culture other than your own. Misinterpretation of nonverbal behavior can easily lead to conflicts or confrontations that disrupt the communication process.
4. Prejudices and stereotypes. As stated earlier, stereotypes and prejudices about people are natural and inevitable psychological processes that affect all our perceptions and communication contacts. Over-reliance on stereotypes can prevent us from looking objectively at other people and their messages and finding clues that will help us interpret those messages in the way they were intended to be conveyed to us. Stereotypes are maintained by a variety of psychological processes (including selective attention) that can negatively influence communication.
5. The desire to evaluate. Cultural values also influence our attributions about other people and the world around us. Different values can cause negative evaluations, which become another stumbling block on the path to effective intercultural communication.
6. Increased anxiety or tension. Intercultural communication episodes are often associated with greater anxiety and stress than familiar intracultural communication situations.

Latest advances in the field information technology, the increased interest in expanding the interrelations of different countries and peoples is opening up more and more new types and forms of communication, the effectiveness of which entirely depends on mutual understanding of cultures, manifestation and respect for the culture of communication partners. Necessary conditions efficiency of the communication process between the twoor more representatives of different cultures are the following factors: knowledge of foreign languages, knowledge of the material and spiritual culture of another people, moral values, worldviews, which together determine the behavior pattern of communication partners.

According to P.S. Tumarkin, intercultural communication, as is known, presupposes knowledge of a foreign cultural communicative code, i.e. first of all, language, norms and rules of behavior (behavioral code), psychology and mentality (psychomental code), etc. We call the total action of the communicative code in the communication process the national communicative regime. The highest level of competence in the field of intercultural communication is the ability to freely switch to the appropriate communicative mode (mode switching). In the absence of such competence (or knowing only the language), people most often communicate with speakers of a different culture and evaluate them on the basis of their own national norms, which makes communication between representatives of different cultural spheres especially difficult. All this increases attention to communication issues, the main condition for the effectiveness of which is mutual understanding, dialogue of cultures, tolerance and respect for the culture of communication partners.

Considering the features of intercultural communication, one should dwell on the processes of interpenetration (convergence and assimilation) of cultures, or acculturation. In "Philosophical encyclopedic dictionary“Acculturation is defined as “the processes of mutual influence of cultures, the perception by one people, in whole or in part, of the culture of another people, usually more developed.” The American scientist R. Beals understood acculturation as “perception, i.e. the assimilation of a significant part of another culture... as an adaptation, that is, the combination of original and borrowed elements into a harmonious whole... as a reaction when many different counter-acculturation movements arise.

In Russia, the ideas of intercultural communication began to actively develop in the mid-1990s. Initially, they were associated with a change in the paradigm of teaching foreign languages: to effectively establish intercultural contacts, not only linguistic, but also cultural skills and abilities are required. Fundamental works have appeared in Russian science that indicate the promise of this type of research. This topic“problems of intercultural communication” are considered in the works of T.G. Grushevitskaya, V.D. Popkova, A.P. Sadokhina, O.A. Leontovich, S.G. Terminasova. Currently, in Russia, intercultural communication has the status of an academic discipline, relies on a developing network of research centers and higher educational institutions, and has a publishing base. One of the domestic researchers O. A. Leontovich notes that when studying intercultural communication in Russia, more attention is paid than in the United States to such interdisciplinary areas as ethnolinguistics, linguistic and cultural studies, etc.

The lack of a unified theoretical and methodological approach to the study of intercultural communication in Russia and abroad is aggravated by different understandings of the terminology of this area in the Russian and English-speaking scientific traditions. IN scientific and theoretical In texts devoted to the problem of communication, most often the concept of intercultural communication is used in the meaning of the interaction of two participants in a communicative act belonging to different national cultures. Within the Russian scientific tradition, the term intercultural communication (interlingual communication, intercultural interaction, intercultural communication) is associated with the exchange of knowledge, ideas, thoughts, concepts and emotions between people from different national cultures.

The scale and intensity of intercultural contacts give rise to the need for constant comprehension, interpretation and comparison of elements of one’s own and foreign culture. According to E. I. Buldakova, intercultural communication, becoming a factor everyday life modern man, complicated his perception of the world and the process of self-identification. As a result, the author notes, the social integrity of modern man, already in a state of renewal, is increasingly fragmented.

Situations of intercultural interaction show its ambiguity and complexity. Communication partners do not always receive satisfaction from communicating with representatives of another culture. The statement that “foreign culture is always dirty” has already become an axiom of the sociology of culture and cultural anthropology. There are many reasons for this, including the attitude towards another culture as “alien” ”, and the stereotypes rooted in our minds, and the harmful effects of ethnocentrism. Moreover, ethnocentrism not only interferes with intercultural communication, but it is also difficult to recognize, since it is an unconscious process. All this together creates difficulties in being understood and heard in the act of verbal communication.

The concept of “ethnocentrism” was first proposed by the American sociologist V. Sumner in 1906, “...defining it as the tendency to consider one’s society and its culture as a model and measure all values exclusively in relation to it.” The essence this definition boils down to the following: the culture of one’s ethnic group is at the forefront, and the rest - other cultures are not of equal value.

The phenomenon of ethnocentrism was previously characteristic of many people. For example, European colonialists considered non-European peoples inferior and wrong. Unfortunately, even today the phenomenon of ethnocentrism is characteristic of many nations. This is a kind of “defensive reaction” that helps members of a nation feel like they belong to their culture. However, in intercultural communication such ethnocentric ideas are accompanied by incorrect assessments in the worldview of communication partners.

In order for ethnocentrism not to destroy the process of communication between participants of different ethnic groups, it is necessary to form not only respectful attitude to one’s own, but also to another nation. It is possible to instill a friendly, respectful attitude towards other people through activities aimed at deep acquaintance with the culture of countries. To do this, both the organization of the educational process and the construction of the entire educational trajectory of the younger generation must comply with the principles of cultural centrism and culture orientation.

From the very beginning, intercultural communication had a clearly applied orientation. It is not only a science, but also a set of skills that can and should be mastered. First of all, these skills are necessary for those whose activities are related to interaction between cultures, when mistakes and communication failures lead to other failures - in negotiations, ineffective team work, and social tension. With the development of intercultural research, new forms of training are emerging, called intercultural or cross-cultural. Arises new profession– specialist in intercultural communication, creating an international society for intercultural education, training and research.

In conclusion, I would like to note that currently the space of intercultural communication has become almost limitless. This is facilitated by modern society, which is developing dynamically and creating new socio-cultural formations.

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