The place of culture in the process of communication. Intercultural communication in tourism

In the new space-time coordinates of the modern world, the active process of interaction of cultures in various fields of human activity covers not only cultural exchanges and direct contacts between government structures, social groups, social movements, but also interactions between individuals.

Interest in communication with other peoples and their cultures is growing: it is formed not only as a result of direct social contacts, but also in the process of perceiving events, phenomena mediated by mass media messages, as well as through the influence of cultural artifacts in diachronic or synchronous cross-sections of cultures.

These types of communication needs of society can be designated as

contact-making, i.e. as a means of communication of any objects of material and spiritual world;

informational, i.e. communication, as a result of which people exchange information;

influencing, those. transmission and mass exchange of information with the aim of influencing society and its components.

The issue of cultural unification of the world and, at the same time, cultural identity and integrity, cultural differences and diversity are becoming more urgent.

IN modern world no culture exists in isolation; appeal to the experience of other cultures is called “ interaction of cultures", which is always associated with the decoding of sign systems created by a specific culture, as well as mastered by it in the process of its historical development. There are differences between cultures determined by (A) the characteristics of ethnic culture, (B) the psychology of peoples, (C) the dominant value system, which together complicate the direct perception of the cultural codes of another culture.

In cultural anthropology, the relationships between different cultures are called intercultural communication (ICC), which involves exchange between different culturesproducts of their activities, carried out in variousforms.

Communication represents one of the forms of human activity that is familiar to everyone. Interaction with representatives of other cultures, often significantly different from each other in language, national cuisine, clothing, norms of social behavior, and attitude to the work performed, can be difficult or even impossible. But these are only partial manifestations of the problems of intercultural contacts, main differences lie in the area of worldview, that is, in the uniqueness of a person’s relationship to the world around him and other people, characteristic of a particular culture.

As is known, every individual unconsciously perceives the world and other cultures through the prism of their culture. A large number of observations and studies in the field of intercultural communication show that the process of its implementation and results largely depend on the prevailing values, norms of behavior, attitudes, etc. in any culture. So, for example, for collectivist cultures of the Eastern type, information contacts are determined by an implicit, unexplicit component: the context of the message, with whom and in what situation the communication takes place. This is how the Japanese conduct long conversations “around the bush” in business meetings; the strategic structure of their interaction is based on recognizing the intentions of the other party for possible confrontation (without belittling the dignity of the partner). While in individualistic Western-type cultures more attention is paid to the content of the message, their communication depends little on the context; the important thing is to activate (provoke) the response of the opposite side.

Hence the conclusion follows that effective ICC cannot arise on its own; it needs to be purposefully learned, and for this it is necessary to understand or gain certain ideas about the essential (ontological) and phenomenological processes underlying communication in general and social communication in particular.

Communication (Latin communicatio from communicare - to make common, to connect; a form of communication, a way of communication) within the framework of our subject can be characterized as a specific form of interaction between people in the process of their life, which allows one to transmit and receive a wide variety of information using language or other signaling means of communication .

Communication is a direct conversation, a television program, transmission of signals from a satellite, our appearance, a journalistic article, etc.

If we turn to the idea of communication as phenomenon then communication is social interaction carried out using messages. Considering communication from the standpoint process flow, we are talking about transfer of information, ideas, evaluations, or emotions from one person (group) to another or others primarily through symbols. If we believe that communication should be understood way of its implementation, then in this case we believe that it is ways of communication, allowing you to transmit and receive a variety of information.

To carry out any kind of communication, the following conditions are necessary:

presence of certain elements(sender and recipient, message)

the possibility of implementing the mechanisms of its functioning(communication channel, certain relationships between the transmitting and receiving parties).

Structuring a communicative act (CA) as a process and method allows us to identify the main components in the well-known formula of the CA model of Harold Lasswell (1948):

Who says what to whom in which channel with what effect

Who tells what to whom in what way why

Currently, when structuring the CA, the following elements are distinguished:

Sources and consumers. (Who transmits information to whom?)

Functions and purposes. (Why is communication carried out?)

Channels, language, codes. (How does communication happen?)

Message objects. (What is the content of communication?)

Effects planned and unplanned.

(What are the consequences of communication?). Initially communication theory

developed as an interdisciplinary direction located at the intersection of the following sciences:

as semiotics (sign systems, natural and artificial languages);

linguistics (problems of verbal communication);

paralinguistics (non-verbal communication); sociology ( functional features communication social groups

, levels, types, goals of communication);

ethnography (everyday and cultural features of communication in ethnic communities);

sociolinguistics (social nature of language and features);

psychology and psycholinguistics (factors facilitating the transmission and perception of information, reasons complicating this process, motivation); cybernetics ( general principles

creation of control systems, information theory, theory of object recognition).

Origins and paradigms of social communication One of the most common theories of social communication is behaviorism

(behaviour-behavior) (founder John B. Watson - 1878-1958), according to which communication is based on a system of visible and hidden reactions of communication participants within the framework of the “stimulus-response” scheme. In this case, the consolidation of reactions obeys the law of exercise (multiple repetition of the same reactions leads to the establishment of conditioned connections). Behaviorist approaches allow the study of individual behavior, which is considered as a reaction to messages (stimuli). Watson's follower George Mead identified as a basis(interaction), focused on the analysis of symbolic aspects of social behavior in the real environment, depending on the breadth of interaction systems in which the individual participates. This is reflected primarily in language, which gives people the opportunity to form common definitions of situations, a common vision of objects, making their systematic interaction possible.

Cultural theory of communication, developed by G.M. McLuhan and A. Mohl, considers mass communications and the culture they create as a new stage of social communication . New means of communication make information a person’s environment, his habitat, immersing himself in which a person gains the ability to contain all of humanity. But communication means are not just transmitters of information; they actively influence consciousness, structuring and codifying reality. The media develop a stereotype of a mosaic perception of the world around us; a person, from the standpoint of self-preservation, must understand the nature of modern means of communication.

Culturological approaches are based on the traditions of analysis adopted in philosophy, anthropology, and linguistics. The possibilities of universal human communication are based on the awareness of spiritual community (the ability to reveal the feeling of another), which theorists "personalism"were considered as an act of mutual understanding, as creative contacts of individuals. Among the personalists we can mention the names of K. Jaspers (1883-1969), Jurgen Habermas (1929), N. Berdyaev (1874-1948). The basis of this philosophical movement is the recognition of the primacy and dominant value of culture - the creative personality. The unity and integrity of culture presupposes a multiplicity of individual-personal interpretations with the presence in each person of a reserve of hidden transcendence, thanks to which a breakthrough to the highest divine values - Truth, Goodness, Beauty - is possible.

Existentialism ( philosophy of existence), most clearly represented by Albert Camus (1813-1960), Gabriel Marcel (1899-1973), involves the interaction of people as a certain act that emphasizes the loneliness of everyone and the impossibility of true communication between people. True communication, like creativity, carries within itself a tragic breakdown as a crisis of humanism. In the existential cultural philosophy of M. Heidegger, alienation exists as the average existence of everyday life, in which forms of communication play a decisive role, leading to a standard, distorted vision of things. For Jaspers, Marcel, Berdyaev, alienation can be overcome by abandoning the manipulative attitude towards the world, by reviving the sacred dimension of the universe.

According to theoriesinformation society and understanding sociology Alfred Schutz (1899-1959) every social action in a certain sense can be considered as communicative, i.e. containing and expressing information. The main mechanism used to build social communication is language, and the main result of communication is mutual understanding.

The study of social communication is somehow connected with the social nature of language; the communicative function of language is determined by the social aspect speech activity, communication.

The idea of the multiplicity of functions of language and its interaction with life in the works of Ludwig Wittgenstein (1889-1951) served as the basis for a direct connection between the theory of communication and the theory of speech (communicative) acts. Subsequently, the factors of speech communication continued to be developed by domestic and foreign scientists, among them M. Bakhtin and N. Arutyunova should be mentioned.

Interpretation of language as one of the types of " social practice» in the 70-80s of the last century, the direction was justified critical linguistics, known as " critical discourse analysis» 97 (R. Fowler, G. Kress, J. Habermas). Critical discourse analysis is based on the fact that texts as such are the result of the activities of people functioning in certain social situations, therefore socially determined as communicative means at any level, including verbal and non-verbal communication means. The study of the impact of sociocultural factors on the communication process is explored within the framework of situational models in the works of modern authors (Yu. Karaulov, P. Wunderlicht, N. Arutyunova, V. Petrov).

In domestic literature, the concepts “ communication" And " communication", are usually synonymous. There is a point of view that the basic category is communication, which flows between people in the form of an exchange of sign messages. In other words, between people communication is carried out in the form of communication .

Emphasizing the features of the term communication , let us recall that it occurs at three levels.

1.Communication level associated with communication through language and cultural traditions characteristic of a particular community of people. The result is mutual understanding between people.

2. Interactive level– communication that takes into account personal characteristics between people. The result is certain relationships between people.

3.Perceptual level represents the process of partners’ perception of each other, defining the context of the act of communication, and thereby provides the opportunity for mutual knowledge and rapprochement between people.

Communication and culture

Communication and communication are the most important aspect of human life and, therefore, part of culture, realizing the communicative, informational functions of culture, touching the human-creative function (such as socialization and inculturation), through which a person becomes part of his people and culture. By becoming familiar with the historical past through traditions, customs, and behavioral patterns; Through the value (axiological) functional component of culture, the cognitive function of culture, the individual acquires the status of a person-person, a creator, a cultural figure.

Depending on the specifics of cultural differences, in particular, differences in the cultural code 98, in intercultural communication it is customary to distinguish between collectivist and individualist types of culture.

Collectivist culture distributed mainly among eastern peoples(including Japan, China, Russia, most African countries). Their main value is identifying themselves with the team, neglecting their personal interests for the sake of successful interpersonal interaction: any group success extends to the team. More often it is said " We", how " I". American sociologists L. Ross and R. Nisbett. emphasize that in such societies people are connected to each other through a complex web of mutual obligations and expectations, largely non-negotiable. Generally speaking, collectivists pay a price in the form of economic and social restrictions, and in return reap the benefits of social support.

Individualist societies have greater rights over their counterparts and greater choice regarding who to deal with, but their problems arise in seeking support. The severance of previous social ties is perceived by them as something quite easy and acceptable. It is no coincidence that individualistic cultures predominate in countries Western Europe, and in North America, they are characterized by an emphasis on personal goals, interests, and preferences. Social relationships are dictated by a community of individual interests and aspirations. Of course, this does not mean an absolute separation from the influence of others and family, but the degree of social influence does not primarily represent the result of intra-group ties that arose in the early stages of an individual’s life and are based on traditions.

It is typical that representatives of collectivist cultures place emphasis on non-verbal means of communication, individualistic - on direct communication, open methods of resolving conflicts, in communicative situations they use mainly verbal forms of communication.

Speaking about intercultural communication, we mean that the carriers of culture are individuals, therefore ICC is implemented between carriers of different cultures. ICC manifests itself in the form interpersonal communication.

In interpersonal communication, contacts are made directly between the subjects of communication: sender – recipient. This form of communication plays a big role in the formation and socialization of the individual (family, educational institutions, etc.). It implements the process of transmitting and receiving information, encouraging a partner to take action, the intention to change his views, and the desire to provide emotional support.

American sociologist A. Maslow believes that interpersonal communication reveals the basic needs of an individual, aimed at satisfying a person’s personal needs. These needs are arranged according to a hierarchical principle (from lower physiological and material needs, as well as those related to safety, the desire to communicate with others like oneself, to higher ones, determined by the needs for recognition and self-realization of the individual). Abraham Maslow considered the most important human need to be the desire for love and communication.

Communication models

The following models of interpersonal communication can be considered: linear, transactional, interactive.

Linear model Shannon-Weaver is the most widely used. Communication is the action in which the sender encodes ideas and feelings into a specific type of message and sends it to the recipient. In this case, any channel is used (speech, written communication, gestures, facial expressions, etc.). Communication is successful if the message reaches the recipient. Of particular importance in this case is the transmission channel, which does not exclude noise and distortion, interference leading to a change in the message.

Transaction model represents communication as a process of simultaneous sending and receiving of messages by communicants. We can receive, decode and respond to a message from another person, while another person receives, decodes and responds to our message. In this model, communication processes are reflected in a certain dynamics of constant interaction of people with each other.

Interactive model, or circular model, adds feedback, which is the recipient’s reaction to the message, which is expressed in a response message sent to the sender. In this model, the sender and receiver sequentially change roles.

When modeling the communication process, factors such as

presence of communicative space - the space in which the communication process takes place;

interference– changes in the transmitted information that arise at the stage of encoding and decoding (limited capabilities of the sign system and intellectual limitations), along the route (of a technical nature or specially introduced).

No culture exists in isolation. In the process of her life, she is forced to constantly turn either to her past or to the experience of other cultures. This appeal to other cultures is called “interaction of cultures.” In this interaction, the obvious fact is that cultures communicate in different “languages.” The fact is that each culture, in the process of its development, creates different systems of signs that are its original carriers. The creation of signs is a purely human feature. The signs and signals that exist in animals are associated only with the behavior and characteristics of life of a particular species. These signs were not created by animals on purpose; they developed during the evolution of the species and are transmitted genetically. Only a person consciously creates his signs; they are not innate for him, since they represent a form of existence human culture. However, this human ability simultaneously creates the problem of understanding and perceiving foreign cultures.

Throughout its history, humanity has created great amount signs of behavior, without which not a single type of activity is possible. For a person, possession of these signs and sign systems means his inclusion in relationships with other people and in culture.

Depending on the purpose, several types of signs have been created and are used.

1. Copy signs that reproduce various phenomena of reality, but are not this reality themselves (photographs).

2. Signs-signs that carry some information about the subject (the patient’s temperature).

3. Signs-signals that contain information by agreement about the objects about which they inform (school bell).

4. Signs-symbols that carry information about an object based on identifying some properties or characteristics from it (state emblem).

5. Language signs.

However, individual signs themselves have no meaning and are of no value if they are not interconnected with other signs and are not part of a specific sign system. For example, there is a symbolic system of greetings: various kinds of bows, handshakes, kisses, pats on the shoulder, etc.

All the numerous signs and sign systems that exist in human society constitute the culture of a particular time, a particular society. Each sign contains some meaning that was expressed and recorded in this sign by previous generations. This implies that any sign has its own form and content. The content of the signs represents complex, multifaceted, concentrated information for those who are able to read it. Moreover, the culture of each society can exist only through the continuity of generations. However, cultural memory cannot be transmitted genetically. All knowledge, abilities, skills, forms of behavior, traditions and customs live only in the cultural system. Therefore, the preservation of culture is associated with the need to preserve and transmit cultural information to each generation. Its transmission is carried out through the transmission of signs from one generation to another, as well as from one culture to another. The interaction of cultures plays a vital role for the existence and development of the culture of any nation.

Numerous studies of issues of interaction between cultures indicate that the content and results of diverse intercultural contacts largely depend on the ability of their participants to understand each other and reach agreement, which is mainly determined ethnic culture each of the interacting parties, the psychology of peoples, the dominant values in a particular culture. In cultural anthropology, these relationships between different cultures are called “intercultural communication,” which means the exchange between two or more cultures and the products of their activities, carried out in various forms. This exchange can occur both in politics and in interpersonal communication between people in everyday life, family, and informal contacts.

Contacts and relationships between cultures arise as a result of various reasons, which could take quite a long time to list. IN modern conditions The rapid development of intercultural communication occurs in the most different areas human life: tourism, sports, military cooperation, personal contacts, etc. What happened in last years social, political and economic changes on a global scale have led to unprecedented migration of peoples, their relocation, mixing and collision. As a result of these processes, more and more people are crossing the cultural barriers that previously separated them. New cultural phenomena are being formed, the boundaries between one’s own and someone else’s are being erased. The resulting changes cover almost all forms of life and receive different cultures mixed assessment. These assessments are most often determined by the characteristics of interacting cultures.

There are significant differences between cultures in how and what means of communication are used when communicating with members of other cultures. Thus, representatives of individualistic Western cultures pay more attention to the content of the message, to what is said, rather than to how it is said. Therefore, their communication is weakly dependent on context. Such cultures are characterized by a cognitive style of information exchange, in which significant demands are placed on fluency of speech, accuracy in the use of concepts, and logic of statements. Representatives of such cultures strive to develop their speech skills. This type of communication is characteristic of American culture. Most Americans use small talk in everyday communication: they ask each other questions to which they do not expect to receive answers (“How are you?”, “It’s a beautiful day, isn’t it?”, etc.). The individualism of American culture forces them to speak clearly and clearly, to immediately put forward their arguments in order to provoke a response from their opponent.

Conversely, in collectivist cultures oriental type When transmitting information, people tend to to a greater extent pay attention to the context of the message, to whom and in what situation the communication occurs. This feature is manifested in giving special significance to the form of the message, to how it is said, and not to what is said. On this basis, communication in Eastern cultures is characterized by vagueness and non-specificity of speech, an abundance of approximate forms of expression (such as “probably”, “maybe”, etc.). That is why the Japanese usually talk “around the bush” in business relationships, talking for a long time about everything, but not about the main subject of communication. This strategy allows them to better learn about their partners' intentions in order to tune in to the main topic, or to resist without compromising the dignity of their partners.

A large number of observations and studies in the field of intercultural communication allows us to conclude that its content and results also largely depend on the prevailing values, norms of behavior, attitudes, etc. in any culture. In the relationship between culture and communication, their mutual influence on each other occurs. For example, every culture has its own ideas about politeness. In many Arab countries It is considered extremely impolite to ask a transaction partner about something if you are not sure that he can give an accurate answer. While Americans say what they think, it is important for Japanese or Arabs not to let their partner blush because he was asked something that he could not answer. Therefore, in Japan, as well as throughout the Arab world, it is considered extremely impolite to definitively answer “no” to someone. If a person does not want to accept the invitation, then he answers that he does not know, because he has a lot to do. In the West, they also try to avoid specific answers in this way, but there they still more often give and expect specific answers. In Asian cultures, such direct behavior can be a reason to end a relationship. But in straight-laced American culture, there is a taboo against naming another person's physical handicap. This is probably due to the constant desire of Americans to always be in great shape and look young.

Voluntarily or unwittingly, throughout their lives people are part of certain sociocultural groups. Each such group has its own microculture (subculture) as part of the mother culture and has both similarities and differences with it. Differences may be due to social sentiments, education, traditions and other reasons. Subcultures are based on the mutual self-perception of their members, determined by the racial, religious, geographical, linguistic, age, gender, labor, and family background of their members. And depending on this type of affiliation, they adhere to one or another model of behavior. The determining factor in communicative behavior can be belonging to any public organization, which has its own norms, rules, principles and models of communication. Each organization has its own set of traditions and rules, which directly or indirectly prescribe to the members of this organization the forms of communication with each other and with representatives of other organizations. For example, an organization that puts its reputation first will experience some discomfort when communicating with an organization for which other characteristics are more important. In this case, organizational norms have big influence on the communication style of organization members, their self-esteem, and the effectiveness of interaction with representatives of other organizations.

Culture not only influences communication, but is itself influenced by it. Most often this happens in the process of enculturation, when a person, in one form or another of communication, assimilates the norms and values of a culture. We study our culture in various ways, using various sources. For example, an American child, to whom his grandfather explains that if you are introduced to someone, you need to shake hands, forms his own culture. An Indian child growing up in a home where women eat after men also shapes his culture. The Jewish teenager who serves as a guide in the Passover ceremony internalizes the culture of his people and at the same time participates in its development and preservation. A French boy who is given cider at dinner is also learning the traditions of his culture. The little Egyptian, who is told that his uncle's behavior has brought shame to the family, develops values and norms for his behavior. Thus, reading, listening, watching, exchanging opinions and news with friends or strangers, we influence our culture, and this influence is made possible through one form of communication or another.

Essay

On this topic

The role of cultural communication in modern society

Introduction

Mass cultural communication is one of those important phenomena of modern society that significantly affects the development of social relations within each country and between countries and peoples.

The modern world is complex, diverse, dynamic, permeated with opposing trends. It is contradictory, but interdependent, and in many ways integral. The development of social relations is accompanied by a deepening of communication relations and the ramification of connections between person and person, people with people, society with society, that is, the development of social communication processes. The ongoing revolutionary transformation of the media: has an increasing impact on both the material and production, as well as the socio-political, cultural and ideological areas of life of all humanity and everyone individual. In this environment, processes take place leading to an expansion of the framework of cultural development; a process is observed cultural interaction and interpenetration. Because in the modern world cultural space a person is mainly shaped by various means mass media. Television and the Internet have replaced visiting theaters, libraries, and museums from the cultural needs of modern people. Mass communication is woven into the fabric of modern society, into its economy, politics and culture, and covers international, intergroup and interpersonal relations. That is why relevant is the topic of cultural communication in modern mass culture.

The problem of cultural communication in modern conditions

In modern conditions, the rapid development of cultural communication occurs in various spheres of human life: tourism, sports, military cooperation, personal contacts, etc.

The importance of mass communication in the spiritual culture of society is due to:

1. its role in the life and culture of modern society, constantly increasing due to the sharp intensification of the ideological struggle between social and bourgeois ideology;

2. real growth in the world, the amount of social information being created, which is characterized by the situation of the so-called “information explosion”, causes in society a social need to create a more powerful, technically equipped and operational current system means of mass communication capable of delivering this information to society;

3. the culture of society itself begins to be viewed as a dynamic system of social information, the dissemination of which is possible only through the system of mass communication.

Communication is it specific form human communication. Communication, acting as a moment of content in the sphere of spiritual life, is at the same time an expression of the systemic quality of the latter. Culture itself, at the same time, is considered as a dynamic system of information functioning, on the basis of which the conclusion is given: communication is a specific cultural form of spiritual communication between people. Significant cultural values play the role of certain information signals distributed in society in a sign, symbolic, and also figurative form. In the course of communication, cultural values contribute to the transfer of life experiences within and between generations. Thus, the exchange of spiritual values turns out to be the main content in the developing culture of society.

The means of communication act as a material, material component of the communication process and always express a method of transmission, preservation, production and distribution cultural values in society. There are two types of means of communication: naturally occurring (language, facial expressions, gestures) and artificially created (technical) - a) traditional (press, printing, writing) b) typically modern (radio, television, cinema).

The means of communication not only lead to a state of total perception and momentary awareness of reality, but also contribute to the expansion of human organs and senses in space and time. The study of the media is all the more important because in recent decades, and especially in recent years, there has been a certain revaluation of these media, coinciding with the flourishing of the scientific and technological revolution.

Now the Internet is the most popular means of transmitting information, and in the near future this popularity will not subside, but will grow. But new technologies will not automatically replace old ones. None of this is to deny the future of newspapers and television. Both of these broadcasting industries will likely adapt to the new economic climate. However, they will face serious competition from the new global system, and to survive this competition, all traditional media will have to significantly adapt.

The mass media system is a theoretical means of mass communications: their functioning is unthinkable without appropriate technical support, in contrast, for example, to the means of oral propaganda, which are primarily associated with live, natural, direct communication between people. The scientific and technological revolution creates optimal conditions for the technical development of the media, while at the same time giving rise to certain illusions about their omnipotence and the weakness of living, natural means of mass communication. Mass communication systems are interconnected through the medium, through the field of communication, that is, they are interconnected by the word, which in the beginning was oral. The development of communications also includes processes during which information is not only transmitted, but also distorted and can spontaneously increase or decrease. Mass communication, by its very nature, is innovative and greedy, making its effects dynamic and unpredictable. In conditions of freedom of speech, openness, and the right of everyone to receive and disseminate information, society must learn to use the possibilities of mass communication with maximum effect.

The media (cinema, print, radio and television) are actively involved in the formation of public opinion today. The role of the indicator of the overall effectiveness of the activities of mass media plays on the state mass consciousness, but imparting desirable qualities to him is only part of the goals of information activity; no less important goals are rightfully considered: improvement of the existing system of social institutions in society, development in a socially necessary direction of the entire complex social relations, improvement of links and elements of social organization.

Thus, the development of means of processing and transmitting information, increasing the speed of information processes, and in the second half of the 20th century. their unprecedented intensification led to the formation of a new type of organization of society, its functioning and management. The system of mass communications provided a new and effective connectedness of society, unified its life activity and psychology, thereby forming the basis for the establishment of a specific phenomenon of mass culture.

The role of cultural communication in modern Russian society

Culture is a system of values and social codes, preserved and transmitted from generation to generation, designed to serve as the basis for preserving the identity of society. Culture in her modern understanding- also a social model of reality created by people in the processes of communication. This understanding of culture is especially important for understanding the role that mass communications play in modern society.

Traditionally, Russian society consists of heterogeneous groups. At the heart of this heterogeneity multinational way of life society, remoteness of territories, significant differences in living conditions in urban and rural areas. During the formation of a market economy, the social stratification of society increased. The transition period led to the disruption of established cultural ties and traditions, the replacement of social guidelines and values.

In modern conditions of social change, the role of culture is being rethought and its forms and functions are being renewed. On the one hand, culture still reproduces traditional attitudes and patterns of behavior, which largely predetermine the behavior and thinking of people. On the other hand, modern media forms (television, cinema, print) and advertising are widely distributed, which enhances the formation of ideological and moral stereotypes of mass culture and a “fashionable” lifestyle. Through the media, different meanings and new identities are offered, people's thinking is transformed. Therefore, the interaction of culture and mass communications as a process that forms “human capital” and the moral resource of the socio-economic development of the state is of particular importance.

Unified cultural and information space Russia, in this context, is understood as a semantic, communicatively connected by a common system of spiritual values and state interests, a programmatically organized space of cultural and information events that contribute to the formation of civil society and the unification of the people.

New understanding of the constructive role of culture in development Russia XXI century is also required in the context of globalization processes. The social changes associated with them are complex and ambiguous. These changes often create tension and instability in society. The search and self-determination of a person, the building by people of new value systems in a world covered by global flows of information, become the foundation for new socio-cultural priorities.

For modern Russia this search is especially relevant. Experiencing complex processes of socio-economic transformations and structural reforms, Russia faces a real threat of destruction of its national identity. Preserving its integrity and unity on the basis of cultural diversity is the most important prerequisite for the successful development of Russia in the era of globalization, in the era of the formation of societies based on knowledge and the ability to effectively use this knowledge.

In this context, the determining role of culture in the overall process of modernization of Russia is in the formation of the individual as an active subject economic life and social self-organization. All socio-economic development projects must include a humanitarian component, contribute to the development of spiritual strength and human health, and their awareness of the high meaning of their existence.

The current state of Russian society makes it possible to build state cultural policy on new democratic principles. This involves developing connections between the center and the regions, expanding interregional interaction, dialogue with society on cultural policy issues, stimulating cultural diversity in Russian regions, accessibility and participation of citizens in cultural life.

Economy and culture are relatively autonomous, self-organizing, coupled and mutually influencing components of a complex system formed in the common information and communication space of the state. For Russia, which is implementing economic and social reforms, the state, which is the main institution of its social development, is designed to create conditions for the interaction of culture, economy and society, to develop and maintain their mutually reinforcing communication.

Rethinking the role of culture in the life of society inevitably entails the need to reform management in the field of culture and mass communications.

In mass television broadcasting, there is an urgent need to organize a national public television. Such television will make it possible to realize the long-overdue need of society and the state to change the content of information flows. Changing their content should significantly strengthen the cultural and educational component of the information field with an increase in the share of children's and youth programs. There is such television necessary condition formation of civil society.

Creation of independent from bodies state power and private interests of television and radio broadcasters, financed from public sources and controlled by civil society institutions, creates better opportunities to meet citizens' demand for objective coverage of socio-political events, for the development of educational and children's television, cultural programs, as well as programs that meet the interests of various social , age, national, religious, and other groups of Russian society.

Conclusion

Thus, communication between people has existed in all eras, and in our time, technical means of its implementation have simply appeared. The evolution of mass communications, viewed through the prism of the development of human culture, shows how the speed of information exchange gradually increased in order to maintain the path to human mastery of the knowledge acquired by previous generations of people.

Mass communication is an integral part of modern society, its economy, politics, culture and covers international, intergroup and interpersonal relations.

Modern mass culture acts as a complex form of organization and structuring of the cultural life of society, producing both a cultural product and its consumer, which is carried out largely thanks to the efforts of the media. In their totality, the media create certain ideas about the world, about the most significant human values and concepts, while contributing to the destruction of traditionally valued but now unnecessary qualities.

The social essence of mass communication boils down to the fact that it is a powerful means of influencing society in order to optimize its activities, socialize the individual and integrate society. However, this influence is not always positive.

Mass communications today have become a powerful tool that not only shapes public opinion, but also often influences the adoption of certain political decisions, promotes the interpenetration of cultures and the spread of cultural patterns and standards beyond the boundaries of one culture, creating a global cultural space.

Literature

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Oh. P. Khoroshavtseva

THE NATURE OF INTERACTION OF CULTURE AND COMMUNICATION

The work was presented by the Department of Cultural Studies of the Bashkir State Pedagogical University. M. Akmulla.

Scientific supervisor - Doctor of Pedagogical Sciences, Professor V. L. Benin

The article examines the relationship between culture and communication from the point of view of the information-semiotic approach. Culture exists, develops, is transmitted and is comprehended through an extensive system of signs and sign systems and through communication. For a person, mastering these sign systems means his inclusion in relationships with other people and in culture.

Keywords: culture, communication, sign, sign system, symbol.

O. Khoroshavtseva

NATURE OF INTERACTION BETWEEN CULTURE AND COMMUNICATION

The interrelation of culture and communication is considered in the paper in terms of the information-semiotic approach. Culture exists, develops, is transmitted and conceived by means of the ramified system of signs and sign systems and by communication. Mastering of these sign systems means a person’s inclusion in relations with other people and in culture.

Key words: culture, communication, sign, sign system, symbol.

Culture exists, develops, is transmitted and is understood through communication. Communication is not just a cultural and social attribute of human life, first of all a basic one, but a vital mechanism of both external and internal human existence.

Culture is, in essence, a huge variety of messages. Each of them is a finite and ordered set of elements of a certain set, arranged in the form of a sequence of signs according to certain laws.

Without communication, no forms of relationships and activities are possible. Even if they belong to the same society, nation or production association, people are at the same time disunited. They are separated by time, space, conditions of life or activity, as well as social, age, cultural and even individual differences. The nature of this disunity changes all the time depending on the organization of work, the social, political, psychological state of society or the specific environment. Therefore, culture needs constant

a clear, stable, versatile and mobile system of communications that supports the degree of unity and differentiation of social existence.

Therefore, culture necessarily needs communication. It is obvious that its members are historically and psychologically mobile. As reality and traditions change, the entire communication system changes. A method of cultivating the land, a set of spiritual values, or the level of development of society, acceptable for one era, seem decidedly “uncultured” for another. But even within a single time, behavior and tastes not only differ, but are also assessed differently. The contradiction is resolved by turning to the concept of “cultural communication”. Cultural communication is the process of interaction of elements in the “culture” system with each other and the entire system with the established method of production and consumption of cultural products. The possibility of cultural communication is inherent in the “culture” system itself. “Culture is an immanent moment of the absolute and has its own infinite value.” An endless tradition is preserved in the tradition of culture, in memory.

Cultural communication is a process of interaction between subjects of sociocultural activity for the purpose of transmitting or exchanging messages (information, experience, mental states) through sign systems (natural and artificial languages). Thus, each culture, in the process of its development, creates various systems of signs that represent the form of its existence (a sign is any object that serves as a substitute, a representative of another object). Signs are a means of encoding cultural information and a way of transmitting it.

Material means of objectifying spiritual content become signs,

thereby losing their purely material existence and functioning - after all, their goal is only to convey the information entrusted to them, that is, to be signs of certain meanings, and not valuable in their own right - sound, color, plasticity, movement. This is how spiritual culture acquires a semiotic aspect. Spiritual culture as a living systemic whole is the unity of content and form, which appear here as information and languages that express, store and broadcast it, as meanings and certain signs that carry these meanings. The richness and diversity of meanings require a variety of sign systems capable of adequately embodying and conveying these meanings.

Culture needs many languages precisely because its information content is multifaceted and rich and each specific information process needs adequate means of implementation. Therefore, throughout its history, humanity has created a huge number of signs, without which not a single type of activity is possible, since in order to master a particular field of activity, it is necessary to master its sign system, designed for instant transmission of information.

The presence of an extensive sign system is a prerequisite for the existence of any culture, since through it culture performs its main functions - human creativity, translation of social experience, axiological, regulatory, semiotic proper, etc. It is thanks to sign means that social information is preserved and accumulated in human society , processes of socialization and enculturation occur.

The founder of the semiotic concept of culture, Yu. M. Lotman, believes that culture is a complexly organized text that breaks down into a hierarchy of “texts within a text” and forms an intricate interweaving of texts of various orders. He highlights three

functions of cultural “texts”: transmission of information; development of fundamentally new information; function of cultural memory. “A text as a generator of meaning, a thinking device, in order to be put into operation, needs an interlocutor. This reflects the deeply dialogical nature of consciousness. In order to work actively, consciousness needs consciousness, text needs text, culture needs culture.” This reveals the essence of the communicative function of culture.

From an information-semiotic point of view, culture is a special “suprabiological” form of information process characteristic of human society, which is fundamentally different from the information processes that take place in animals and has incomparably richer capabilities. If in animals information is encoded by chromosomal structures and neurodynamic systems of the brain, then in culture structures external to the human body become repositories and channels for transmitting information.

In culture, various systems of signs (codes) have historically developed. The whole variety of symbolic means used in culture constitutes its semiotic field.

Today there are various classifications of signs and sign systems within the semiotic field of culture. The basic classification of signs was created by C. Pierce:

1) icon signs (icon), figurative signs in which the signified and the signified are related to each other in similarity;

2) index signs (index), in which the signified and the signified are interconnected by location in time and/or space;

3) signs-symbols (symbol), in which the signified and the signified are interconnected within the framework of some convention, that is, as if by prior agreement. National languages- examples of such conventions.

Subsequently, the classification proposed by C. Pierce underwent changes, and today there are many interpretations of it. Most often found in the literature is the classification proposed by the Philosophical Encyclopedia (1962), which proposes dividing signs into linguistic and non-linguistic. In turn, non-linguistic signs are divided into:

1. Copy signs that reproduce various phenomena of reality, but are not this reality themselves (photos, portraits, maps of the area).

2. Signs-signs, they are evidence of a certain object, indicators of some characteristic features and should be easily recognizable and understandable (high temperature is a sign of disease).

3. Signs-signals containing information about the objects they inform about (school bell).

4. Signs-symbols that carry information about an object based on identifying some properties or characteristics from it. They can designate objects, they can replace other signs, they connect the objective space of a thing into a single whole, natural world, the space of objective forms of culture and the space of objective forms of the most iconic reality. But this happens in an unusual way, integration various parts reality occurs through their symbolic interpretation, through giving all objective forms and all actions a secondary, symbolic meaning (the symbol of the state is the coat of arms, the symbol of faith, for example, the Christian religion, is the cross).

I would also like to note the classifications presented in the works of domestic semioticians N.B. Mechkovskaya, G.E. Kreindlin and M.A. Krongauz, who divided signs into simple, complex, independent, non-independent, instantaneous, long-term, variable, permanent, visual, auditory, tactile, olfactory, gustatory, as well as zero

sign, etc. Such differentiation of signs, in our opinion, allows us to give a comprehensive description of the semiotic field of each specific culture.

A special role in the semiotic understanding of culture is given to symbolic communication. A symbol is a key phenomenon of culture, which in a sensory-perceptible form expresses, preserves and transmits ideas, ideals and values that are fundamental to the development and functioning of culture.

According to a number of researchers, we can talk about culture in general only when there is a symbol in it. Yes, for

O. Spengler symbolization is the main criterion for identifying “local cultures”; it determines the internal capabilities of culture, which do not always find full embodiment and sensory manifestation in the picture of world history. In the “philosophy of life” (Dilthey, F. Nietzsche, Simmel), symbolization acts as the main means of culture and at the same time as an instrument of its criticism, a means of normalization, distortion of the manifestations of life, and limitation of human will. E. Cassirer makes the symbol a unique category: he considers all forms of culture as a hierarchy of “symbolic forms” that are adequate to the spiritual world of man.

To decipher the meaning of a particular symbol, orientation in

“cultural codes” of the corresponding society, since “the relationship between a symbol and its meaning can change: they can grow, become more complex, distorted, the symbol can remain unchanged, while the meaning can become richer or thinner.” Since all the numerous signs and sign systems that exist in society constitute the culture of a particular time, of a particular society, each sign contains some meaning that was expressed and recorded in it by previous generations.

However, cultural memory cannot be transmitted genetically. All knowledge, abilities, skills, forms of behavior, traditions and customs live only in the cultural system. Therefore, the preservation of culture is associated with the need to preserve and transmit cultural information to each generation. Its transmission is carried out through the transfer of signs from one generation to another. For a person, possession of these signs and sign systems means his inclusion in relationships with other people and in culture; this happens in the process of communication, which is understood as a socially conditioned process of transmitting and perceiving information both in interpersonal and mass communication through various channels using various verbal and non-verbal communication means.

BIBLIOGRAPHY

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4. Lotman Yu. M. Articles on semiotics and typology of culture. Tallinn: Alexandra, 1992. 479 p.

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6. Mol A. Sociodynamics of culture. M.: KomKniga, 2005. 416 p.

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8. Spengler O. Decline of Europe. M.: Iris-Press, 2004. 624 p.

9. Eco U. Missing structure. Introduction to semiology. St. Petersburg: Symposium, 2006. 544 p.

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Lecture: Culture and communication

The concept of “communication” and “communication”. Structure of a communicative act

In human life, the processes of communication and communication play an extremely important role. Therefore, it is no coincidence that the process of communication attracts the attention of specialists in the most different areas knowledge: philosophy, psychology, sociology, cultural studies, linguistics, etc. The processes of communication began to be studied most actively in the second half of the 20th century. Thus, in the 1950s-1960s, the greatest scientific interest was caused by methods of formalizing a message, its encoding and decoding, and the transfer of information from sender to addressee. These studies were carried out within the framework of the then new sciences: cybernetics and computer science. Communication in them was considered as a one-way information process, in which the greatest attention was paid to ways of formalizing the message, and most of the definitions of communication came down to the idea of transmitting information from the author to the addressee.

In the 1960s-1970s various aspects the process of communication became interested in psychologists and linguists, who placed the main emphasis on psychological and social characteristics communication, semantic interpretation of communicative acts, rules and features of speech behavior. Communication is now defined as business or friendly relationships, the exchange of thoughts using linguistic signs. The researchers focused their attention on psychological characteristics participants in communication, features of speech activity, rules of speech behavior, but almost no attention was paid to the analysis of the mechanism of communication.

In the 1980s, various methods of communication began to be studied by sociologists who analyzed the social essence of communication, which was understood as a consequence of the laws of the functioning of society, the interaction of its members, the formation and development of individuals, organizations, and public institutions. At the same time, a logical-semiotic and cultural interest in communication appeared, which was satisfied within the framework of socio- and psycholinguistics. Within the framework of these scientific directions, it has become possible to connect the communicative act with the personality of the participant in communication, to understand communication as a phenomenon of one or another type of culture.

When studying communication processes, foreign researchers have long begun to use the concept of “communication”. This term was later adopted by domestic scientists. In Russian literature, the concepts of “communication” and “communication” are often used as synonyms, although a more careful approach reveals some differences between them.

In English linguistic literature The term "communication" is understood as the exchange of thoughts and information in the form of speech or written signals, which itself is synonymous with the term "communication". In turn, the word “communication” denotes the process of exchange of thoughts, information and emotional experiences between people. In this case, there is really no difference between communication and communication. This is exactly how linguists argue, for whom communication is the actualization of the communicative function of language in various speech situations.

In the psychological and sociological literature, communication and communication are viewed as overlapping but non-synonymous concepts. Here the term “communication”, which appeared in the scientific literature at the beginning of the 20th century, is used to refer to means of communication of any objects of the material and spiritual world, the process of transferring information from person to person (exchange of ideas, ideas, attitudes, moods, feelings, etc. in human communication), as well as the transfer and exchange of information in society in order to influence social processes. Communication is considered as the interpersonal interaction of people in the exchange of information of a cognitive or affective-evaluative nature. Among the main functions of communication, there are also contact, designed to satisfy a person’s need for contact with other people, and influence, manifested in a person’s constant desire in a certain way influence your partner. Therefore, communication means influence, exchange of opinions, views, influences, as well as agreement or potential or actual conflict.

There is a point of view that the basic category is communication, which occurs between people in the form of communication as an exchange of sign formations (messages). But there is also an opposite interpretation of the relationship between the concepts of “communication” and “communication”, in which the main category is considered to be communication, and in the structure of the latter, communication (exchange of information), interaction (organization of interaction and influence), perception (sensory perception as the basis of mutual understanding) are distinguished. In this case, communication acts as a kind of intermediary between individual and socially significant information. Here, in both cases, despite external differences, the main emphasis is on the mechanism that transforms the individual process of transmission and perception of information into a socially significant process of personal and mass influence.

Thus, the concepts of “communication” and “communication” have both common and distinctive features. What they have in common is their correlation with the processes of exchange and transmission of information and their connection with language as a means of transmitting information. The distinctive features are due to the difference in the scope of the content of these concepts (narrow and broad). This is due to the fact that they are used in different sciences, which highlight different aspects of these concepts. We will assume that communication is mainly assigned the characteristics of interpersonal interaction, and communication is assigned an additional meaning - information exchange in society. On this basis, communication is a socially conditioned process of exchange of thoughts and feelings between people in various spheres of their cognitive, labor and creative activity, implemented mainly through verbal means of communication. In contrast, communication is a socially determined process of transmitting and perceiving information both in interpersonal and mass communication through various channels using various verbal and non-verbal communication means.

The essence of MK. MK as communication

Numerous definitions of the term “culture” that exist in science allow us to note the main thing. Culture is an essential characteristic of a person associated with the purely human ability to purposefully transform the surrounding world, during which an artificial world of things, symbols, as well as connections and relationships between people is created. Everything made by or related to man is part of culture. Communication and communication are the most important part of human life, and therefore part of culture. Emphasizing their importance, many researchers equate culture with communication. The leading American expert on intercultural communication, E. Hall, argues that culture is communication, and communication is culture. Based on this interpretation, many Western scientists figuratively depict culture in the form of an iceberg, the basis of which is cultural values and norms, and its peak is individual human behavior, based on them and manifested primarily in communication with other people.

As we have already noted, only in communication with adults and peers does a small child become a person. Only through communication does he undergo inculturation and socialization, becoming a representative of his people and culture. Only through communication can a person correlate his behavior with the actions of other people, forming together with them a single social organism - society. In the processes of social interaction, the norms, values and institutions of a particular culture acquire their stable form. It is communication in all its forms (verbal and non-verbal), types (formal and informal), types (interpersonal, intergroup, intercultural) that most fully reveals the specifics of human society.

Each specific act of communication is determined by the cultural differences of the interlocutors. Depending on the specifics of cultural differences in intercultural communication, it is customary to distinguish between collectivist and individualist types of culture. The collectivist type of culture is widespread mainly among eastern peoples, in whose cultures the main value is identifying oneself with the collective. This type culture is dominant among the peoples of Japan, China, Russia and most African countries. Often, representatives of these cultures may use the pronoun “we” when expressing their personal opinions. A person belonging to an individualistic culture may perceive this statement as the general opinion of the group, but not as the personal opinion of the speaker. Representatives of collectivist cultures often forget their personal interests in order to achieve successful interpersonal interactions. A person in such cultures is judged by his ability to connect with other people, and by this ability others judge his character and competence. In traditional Chinese society There is not even an exact word that would adequately convey the meaning of the concept of “personality,” which is widespread in Western cultures. For the Japanese, there is the concept of an individual, first of all, as a part the whole group. When members of a Japanese family talk to each other, they call each other not by their names, but by terms indicating the position of a particular person in the group (for example, sister-in-law). When a son takes the place of a deceased father in the family, everyone calls him father, even his own mother calls her son that.

In Japan, the prevailing belief is that the collective, the group, is the most stable and permanent of all phenomena. public life. Each individual in a group is a transitory part of it, and therefore he cannot exist outside the group. In this case, a person subordinates himself to the group of his own free will. Individual development of a person occurs due to the fact that he finds his place in the group. Any group success extends to each group member. Therefore, the Japanese are unable to understand the Americans, who are extremely dynamic in their group relations: they constantly form various groups, move from one to another and change their beliefs. For a Japanese, leaving a group means losing one's identity. There, as soon as a person becomes an employee of an enterprise, he becomes an integral part of the group and remains so for the rest of his life. The new employee is subordinate to those who came earlier and, accordingly, those people who came to the group later obey him. In Japan, a person’s whole life is connected with the enterprise; it is for him the center of cultural and social life. Free time all employees spend together, vacations are spent in the same holiday home, personal life events, such as a wedding or divorce, are also a matter of concern for the entire team.

In contrast, individualistic cultures place an emphasis on the individual and value individualism as a core value. This orientation is more common in Western culture. Every person there has his own principles and beliefs. In these cultures, all human actions are directed towards oneself. Individualism is the most characteristic feature of American behavior. Unlike representatives of Japanese culture, who always try to be invisible and not stand out from the crowd, Americans believe that their behavior should be assertive and distinguished by the confidence of actions that lead to life success and recognition in society.

It is natural that one or another type of culture gives rise to its own type of communication. Thus, representatives of collectivist cultures try to avoid direct interactions and focus on non-verbal means of communication, which, in their opinion, allow them to better find out and understand the intentions of the interlocutor, determine his attitude towards them. For their part, representatives of individualistic cultures prefer direct forms of communication and open ways of resolving conflicts. Therefore, in the communication process they use mainly verbal methods.

Communication occurs at three levels: communicative, interactive and perceptual. The communicative level is communication through language and cultural traditions, characteristic of a particular community of people. The result of this level of interaction is mutual understanding between people. The interactive level is communication that takes into account the personal characteristics of people. It leads to certain relationships between people. The perceptual level makes it possible for mutual knowledge and bringing people closer together on this rational basis. It represents the process of partners’ perception of each other, determining the context of the meeting. Perceptual skills are manifested in the ability to manage one’s perception, “read” the mood of partners based on verbal and nonverbal characteristics, understand the psychological effects of perception and take them into account to reduce its distortion.

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