Межкультурная коммуникация. Практикум для магистрантов
.pdfМОДУЛЬ 1. ПРИНЦИПЫ МЕЖКУЛЬТУРНОЙ КОММУНИКАЦИИ И ОСНОВНЫЕ ПАРАДИГМЫ ИЗУЧЕНИЯ КУЛЬТУРЫ И КОММУНИКАЦИИ
LEAD-IN
Обратитесь к Приложению 1, пройдите тест на проверку ваших знаний
в области межкультурной коммуникации. Запишите ваши результаты.
Задание 1. Проверьте свой уровень общей культурной грамотности,
ответив на вопросы теста.
1.In what country is it considered a compliment to slurp loudly while eating soup? a) Iceland;
b) Russia; c) Japan;
d) Colombia.
2.You are in Amman, Jordan, and you are invited to go to the souk. Where will you go?
a) mosque; b) market; c) park;
d) turkish bath.
3.In Italy, mums and roses are the favored flowers to take them invited to dinner. True or False?
a) true; b) false.
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4.In many countries, it is perfectly normal for men to be physically affectionate with each other. True or False?
a) true; b) false.
5.In which country would showing up half an hour late for an invitation be considered rude?
a) Greece;
b) Switzerland; c) Panama;
d) Guinea.
6.If you are having dinner with a business partner in Argentina, when is it appropriate to talk business?
a) as soon as you sit down at a table; b) after some polite table conversation; c) after the meal is through;
d) never.
7.In Egypt, you have been invited to a meal at a family home. Towards the end of the meal you are very full. Your hostess offers you more food. What should you do?
a) politely refuse;
b) accept and eat everything on your plate; c) accept and take a small bite;
d) accept and ask if you can take it with you.
8.While in South Korea for a. business meeting, you present a gift to a business associate to thank him for his hospitality and to build the relationship. He refuses to accept the gift. You should:
a) apologize for offending him;
b) insist he takes the gift until it is accepted; c) quietly keep the gift.
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9. In India, you are invited to a friend’s house to share a meal of rice and curry.
What is the best way to eat?
a)using a spoon;
b)using your left hand only;
c)using your right hand only;
d)using both hands.
10. In which country would you expect to see students knock on their desks after a particularly good lecture or presentation?
a)Brazil;
b)Uganda;
c)Thailand;
d)Germany.
Задание 2. Становление Культурного Сознания.
Один из способов понять свои собственные культурные ценности,
нормы и убеждения — это изучить свое воспитание. Ответьте на следую-
щие вопросы:
1.What values did your parents and guardians attempt to instill in you?
2.Why were these values considered important?
3.What were you expected to do when you grew up?
4.How were you expected to contribute to family life?
5.What do you know about your ethnic background?
6.What do your neighborhood like?
Обсудите свои ответы с одноклассниками. Проанализируйте, насколько
уникальна ваша собственная культурная позиция и насколько она похожа на
позицию других людей.
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Задание 3. Анализ Культурных Паттернов.
Рассмотрите речь «У меня есть мечта» Мартина Лютера Кинга, в ко-
торой обсуждаются некоторые межкультурные или культурные проблемы,
и проанализируйте культурные паттерны, присутствующие в тексте.
The speech by Dr. Martin Luther King Jr.
August 28, 1963. Lincoln Memorial in Washington D.C.
I am happy to join with you today in what will go down in history as the greatest demonstration for freedom in the history of our nation.
Five score years ago a great American in whose symbolic shadow we stand today signed the Emancipation Proclamation. This momentous decree came as a great beckoning light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.
But one hundred years later the Negro is still not free. One hundred years later the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination.
One hundred years later the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity.
One hundred years later the Negro is still languishing in the comers of American society and finds himself in exile in his own land.
We all have come to this hallowed spot to remind America of the fierce urgency of now. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to change racial injustice to the solid rock of brotherhood. Now is the time to make justice ring out for all of God's children.
There will be neither rest nor tranquility in America until the Negro is granted citizenship rights.
We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence.
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Again and again we must rise to the majestic heights of meeting physical force with soul force.
And the marvelous new militarism which has engulfed the Negro community must not lead us to a distrust of all white people, for many of our white brothers have evidenced by their presence here today that they have come to realize that their destiny is part of our destiny.
So even though we face the difficulties of today and tomorrow I still have a dream. It is a dream deeply rooted in the American dream.
I have a dream that one day this nation will rise up and live out the true meaning of its creed: “We hold these truths to be self-evident; that all men are created equal”.
I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
I have a dream that little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
I have a dream today.
I have a dream that one day down in Alabama, with its vicious racists, with its Governor having his lips dripping with the words of interposition and nullification, one day right there in Alabama little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.
I have a dream today.
I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places plains, and the crooked places will be made straight, and before the Lord will be revealed, and all flesh shall see it together.
This is our hope. This is the faith that I go back to the mount with. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the genuine discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, pray to-
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gether; to struggle together, to go to jail together, to stand up for freedom forever, knowing that we will be free one day.
And I say to you today my friends, let freedom ring. From the prodigious hilltops of New Hampshire, let freedom ring. From the mighty mountains of New York, let freedom ring. From the mighty Alleghenies of Pennsylvania!
Let freedom ring from the snow capped Rockies of Colorado!
Let freedom ring from the curvaceous slopes of California!
But not only there; let freedom ring from the Stone Mountain of Georgia! Let freedom ring from Lookout Mountain in Tennessee!
Let freedom ring from every hill and molehill in Mississippi. From every mountainside, let freedom ring.
And when this happens, when we allow freedom to ring, when we let it ring from every village and hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old
Negro spiritual, “Free at last! Free at last! Thank God almighty, we're free at last”.
Задание 4. Анализ видео.
Просмотре художественный фильм (“Crash”) и займите позицию ис-
следователя. Проанализируйте культурные значения в фильме с каждой из трех точек зрения: социологической, интерпретационной и критической.
Какие культурные модели (связанные с национальностью, этнической принадлежностью, полом и классом) вы видите? Что раскрывает каждая перспектива? Что каждый из них не раскрывает?
Задание 5. В этом эссе специалист по коммуникациям Вэнь Шу Ли выделяет различные варианты использования термина «культура». Опи-
шите, как каждое определение обслуживает конкретные интересы? Какое определение она также защищает?
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1. Culture = unique human efforts (as different from nature and biology). For example, “Culture” is the bulwark against the ravages of nature.”
2. Culture = refinement, mannerism (as different from things that are crude, vulgar, and unrefined). For example, “Look at the way in which he chows down his food. He has no culture at all.”
3. Culture = civilization (as different from backward barbaric people). For example, “In countries where darkness reigns and people are wanting in culture, it is our mandate to civilize and Christianize those poor souls.”
4. Culture = shared language, beliefs, values (as different from language beliefs and values that are not shared; dissenting voices; and voices of the “other”). For example, “We come from the same culture, we speak the same language, and we share the same tradition.”
5. Culture = dominant or hegemonic culture (as different from marginal cultures). For example, “It is the culture of the ruling class that determines what is moral and what is deviant.” (This definition is a more charged version of definitions 2, 3, and 4 through the addition of power consciousness.)
6. Culture = the shifting tensions between the shared and the unshared (as different from shared or unshared things). For example, “American culture has changed from master/slave, to white only/black only, to antiwar and black power, to affirmative action/multiculturalism and political correctness, to transnational capital and an- ti-sweatshop campaigns.”
CASE STUDY
Задание 6. Анализ инцидента, произошедшего вокруг организации приходского совета, и основных культурных ценностей, которые постав-
лены на карту.
Проанализируйте ситуацию на основе типологии культурных изме-
рений Герта Хофстеде и типологии культур, основанных на ориентации на контекст, Эдварда Холла по следующим параметрам:
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1)ориентация на индивидуализм/коллективизм;
2)ориентация на время;
3)ориентация на контекст (культура высокого/низкого контекста):
4)степень противопоставления полов, доминирующие «женские» или
«мужские» ценности;
5. Взаимодействие между рабочим пространством и социальным про-
странством (профессиональное и личное поведение).
In October 1983, a young German missionary priest Fr. Peter Schneider, was appointed to be the first parish priest of the newly created St Mary’s parish,
Amaudara, Nigeria. On the day of his arrival, he was welcomed with pomp and pageantry, first in the village square with the village chief and his cabinet at the head, and then he was led amidst dances and acclamations to the parish house. Two months later he decided to form the parish council. He consulted the local catechist to ascertain the possible persons he could invite to be members. The catechist proposed to him 30 names with the academic and social credentials of each person. From these he chose 14 persons: 5 men, 5 women, 2 young men and 2 young women. One of the women by name Iruka, was a graduate of the prestigious University of Nigeria, Nsukka. She studied administration and personnel management and was the president of Catholic Women Organisation of the mother parish from which St Mary’s,
Amaudara was carved out. The priest judged that from her credentials, she was best placed to serve as the chairman of the parish council. She sent her a note informing her of his intention. In her reply the woman wrote “Rev Fr., I assure you of my willingness to render my services for the progress of our new parish. But I think that what you have proposed to me may be difficult to accept. The chairman of the parish council is generally considered as the parish priest’s right hand man and thus the mouthpiece of the parish before the people. I would suggest that you better ask some questions before the inaugural day.”
The first meeting of the parish council was scheduled to hold at 10.00 a.m. on a certain Saturday. It happened to be the market day of the village, called Eke-
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Amaudara. By 10.30 a.m. none of the invitees had arrived. As about 11.30 a.m. only four members were present. The parish priest was a bit upset, but since it was the inaugural meeting, he made great effort to keep his calm. By 12.30 p.m. all the members had arrived.
After a brief opening prayer, Fr. Schneider started immediately by haranguing the people on the value of time and why fixed appointments should be respected. Evidently, he was not aware that the people were expecting him to welcome them officially to the meeting by presenting them with kolanuts and wine. He did not notice the embarrassment and deception of the people. After that, he tabled the agenda he prepared for the meeting and then announced his appointment of Mrs Iruka as the chairman of the parish council., urging her to accept because of her competence. The woman was highly flabbergasted and reclined the appointment outright. There were murmurings and signs of anger on the faces of the people present. Then the priest said, “I think we may not continue this meeting today, it is adjourned till further notice”. With these words he dismissed the people.
Задание 7. Культурные ценности.
Найдите рекламу в газетах и популярных журналах. Проанализируй-
те рекламу, чтобы понять, можете ли вы определить социальные ценности,
к которым она обращается.
Задание 8. Культура: Глубоко прочувствованная или Спорная зона
(Deeply Felt or Contested Zone)?
Проанализируйте тексты песен, которые вы слушаете, и попытайтесь определить закономерности в песнях. Затем подумайте о своей собственной культурной позиции и обсудите, какая структура — предложенная культур-
ными этнографиями (культура как глубоко прочувствованная) или пред-
ложенная культурными исследованиями (культура как спорная зона) —
более адекватно формулирует связь между культурой и коммуникацией.
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Задание 9. Колониальная история повлияла на то, как люди общают-
ся. В Бразилии колонизаторы разработали свой собственный язык для об-
щения между многими коренными общинами, которые они колонизирова-
ли. Несмотря на то, что он был навязан колонистами, сегодня этот общий язык используется для сопротивления господству португальцев.
Прочитайте отрывок из статьи “Language Born of Colonialism Thrives
Again in Amazon” и ответьте на вопросы:
Как язык служит политическим целям?
Какова политика владения английским языком в современном мире?
When the Portuguese arrived in Brazil five centuries ago, they encountered a fundamental problem: the indigenous peoples they conquered spoke more than 700 languages. Rising to the challenge, the Jesuit priests accompanying them concocted a mixture of Indian, Portuguese and African words they called “língua geral”, or the “general language”, and imposed it on their colonial subjects.
Elsewhere in Brazil, língua geral as a living, spoken tongue died off long ago. But in this remote and neglected corner of the Amazon where Brazil, Colombia and Venezuela meet, the language has not only managed to survive, it has made a remarkable comeback in recent years. […]
Two years ago, in fact, Nheengatú, as the 30,000 or so speakers of língua geral call their language, reached a milestone. By vote of the local council, São Gabriel da Cachoeira became the only municipality in Brazil to recognize a language other than Portuguese as official, conferring that status on língua geral and two local Indian tongues.
As a result, Nheengatú, which is pronounced neen-gah-TOO and means “good talk”, is now a language that is permitted to be taught in local schools, spoken in courts and used in government documents. People who can speak língua geral have seen their value on the job market rise and are now being hired as interpreters, teachers and public health aides. […]
“Nheengatú came to us as the language of the conqueror,” explained Renato da
Silva Matos, a leader of the Federation of Indigenous Organizations of the Rio Negro.
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