7. Lifestyles

MIND THE PRONUNCIATION OF THE FOLLOWING DIFFICULT WORDS:

accurate[#@kj{rit] верный, правильный, точный

resent[ri#zEnt] негодовать, возмущаться; оби жаться

homogeneous[,h{um{#dZi:ni{s] однородный

stem[stEm] (stemfrom) происходить от (чего-л.) ; являться ...

barbecue[#ba:bi,kju:] барбекю (пикник с традицион ным блюдом из мяса, зажарен ного на решётке над углями)

courteous [ #k{:ti{s] вежливый, обходительный, уч тивый, любезный

dreary[#dri{ri] грустный, печальный; унылый 2) тоскливый, безот радный; скучный, неинтерес ный, нудный

diversion[da#v{:S{n] отклонение, отступление

brutal[#bru:t{l] бесчеловечный, жестокий, звер ский

hospitality[,hOspi#t@liti] гостеприимность, госте приимство, радушие, хлебо сольство

weary[#wi{ri] усталый, изнурённый, утомлённый

superficial[,su:p{#fiS{l] поверхностный; внешний;

наносный;

assumption[{#s[mpS{n] допущение; предположе ние

connotation[,k{n{#tieS{n] подтекст, скрытый смысл; то, что подразу мевается

encounter[in#kaunt{] случайная встреча

blurred[bl{:d] нерезкий, расплывчатый, смазанный

hereditary[hi#redit{ri] наследственный, потом ственный; переходящий из поколения в поколение

constrained[k{n#streind] вынужденный, принуж дённый

phoney[#f{uni] ложный, поддельный; фальшивый; дутый

intricate[#intrikit] запутанный, сложный, замысловатый; затрудни тельный

quip[kwip] саркастическое замеча ние; колкость; насмешка:

ample[#@mp{l] богатый, изобильный, обильный

pun[p[n] игра слов; каламбур

verbalwitticisms[#v{:b{l#witi,siz{m] словесная острота; шутка

tenderfoot[#tend{,fut] новоприбывший, нови чок; неопытный человек

todisguise[dis#gaiz] искажать; представлять в лож ном свете

weird[wi{d] странный, непонятный; причудливый, фантасти ческий

mole[m{ul] крот

patio[#p@ti,{u] внутренний дворик ,

терраса

garbage[#ga:bidZ] мусор, бытовые отходы, мусорный

menial[#mi:ni{l] холопский; низкий;

лакейский

READ THE TEXT:

Typically American?

Few of us like to be told that we're average, and Americans are no exception. Far worse, however, is to be told that we, or the things we do, are typical of our nation. "Oh, that's so typically American (or British, or French, etc.)." is the kind of statement most of us object to. Generalizations about nationalities (Americans are incurable op­timists, Germans are professional pessimists, and Italians are amused by both) are usually not wel­comed, even when they're basically accurate.

With Americans, this reaction may even go deeper. One generalization often made about Americans is that they value their individualism quite highly. They place great emphasis on their individual differences, on having a great number of choices, and on doing things their own way. This is perhaps why general statements about American lifestyles are frequently resented by .Americans. Part of being an American is not being, and not wanting to be, typical.

There are other difficulties with summarizing American ways of life and attitudes. Whereas, for example. Italians or Germans form a largely ho­mogeneous society, white, Christian, and speak­ing one language, Americans do not. And whereas a country like Britain exhibits consider­able variation in climate and landscape, the dif­ferences across the continental U.S. are extreme.

Such difficulties, which stem from the enor­mous variety of America and Americans, should be rather obvious. Less apparent at first thought is that much of what was once said to be typically American is often no longer just American. Largely since the Second World War, more and more American social and cultural habits have taken hold in Europe, from cornflakes and the televised news for breakfast to the evening bar­becue or grill party.

In the early 1960s, for instance, it was still possible for an American to quip that "in the U.S., we take a shower every day and go food shopping once a week - in Europe, they do it the other way around." Today, of course, this is no longer the case. American habits have not changed that much, but European ones have, along with the increase in supermarkets and shopping centers, the number of cars, and the modernization of housing. So-called convenience and frozen foods are now as popular in Europe as they are in America. Similarly, to talk about a car culture, a throw-away culture, or the generation gap as ex­clusively American concerns makes little sense today. Such concerns are now as familiar to most Europeans as are, well, traffic jams and beer cans, pollution control or "walkman" radios.

For their part Americans are now buying smal­ler cars, and walking more. More and more of them are cooking "from scratch" instead of using prepared foods. And. certainly, Italian fashions and French wines (as well as French fashions and 60 Italian wines). German cars, and Dutch cheese are selling well in the U.S. Yet overall, trends in lifestyles have moved and still move across the Atlantic from west to east. Another generaliza­tion, this one European, says it well: "What they're doing in California today we'll probably be trying in Europe tomorrow."

As a result, there are at least two generaliza­tions that can be safely made. First, Americans tend to be trend-setters in lifestyles. And, sec­ondly, what is thought to be typically American today probably won't be so for long. Most interesting therefore, are those habits and attitudes, customs and conventions which have been consistently observed among Americans over time.

A Friend in Need

A report consistently brought back by visitors to the U.S. is how friendly, courteous, and helpful most Americans were to them. To be fair, this observation is also frequently made of Canada and Canadians, and should best be considered North American. There are. of course, excep­tions. Small-minded officials, rude waiters, and ill-mannered taxicab drivers are hardly unknown in the U.S. Yet it is an observation made so frequently that it deserves comment.

For a long period of time and in many parts of the country, a traveler was a welcome break in an otherwise dreary existence. "Bleak" is the word often used to describe frontier life. Monotony and loneliness were common problems of the families who generally lived distant from one another. Strangers and travelers were "welcome sources of diversion, and brought news of the outside world.

The brutal realities of the frontier also shaped this tradition of hospitality. Someone traveling alone, if hungry, injured, or ill, often had nowhere to turn except to the nearest cabin or settlement. It was not a matter of choice for the traveler or merely a charitable impulse on the part of the settlers. It reflected the harshness of daily life: if you didn't take in the stranger and take care of him there was no one else who would. And someday, remember, you might be in the same situation.

Today there are many charitable organizations which specialize in helping the weary traveler.

Yet, the old tradition of hospitality to strangers is still very strong in the U.S., especially in the smaller cities and towns away from the busy tourist trails. "I was just traveling through, got talking with this American, and pretty soon he's invited me home for dinner - amazing." Such observations reported by visitors to the: U.S. are not uncommon, but are not always understood properly. The casual friendliness of many Americans should be interpreted neither as superficial nor as artificial, but as the result of a historically developed cultural tradition.

As is true of any developed society, in America a complex set of cultural signals, assumptions,

and conventions underlies all social interrelation­ships. And, of course, speaking a language does not necessarily mean that someone understands social and cultural patterns. Visitors who fail to "translate" cultural meanings properly often draw wrong conclusions. For example, when an American uses the word "friend," the cultural connotations of the word may be quite different from those it has in the visitor's language and culture. It takes more than a brief encounter on a bus to distinguish between courteous convention and individual interest. Yet, being friendly is a virtue that many Americans value highly and expect from both neighbors and strangers.

Similarly, Americans are also taught to be polite when, as travelers or guests, they are asked that standard question: "How do you like it here?" As children, many were taught that in such situations, "if you can't find something nice to say then don't say anything at all." Other cultures

have other norms of politeness ("we try to be honest"). Yet when these other norms are applied in America, Americans naturally interpret them through their own ("how rude!"). They are taken as a sign of bad manners.

May I Borrow Your Chainsaw?

Neighborliness - getting along with your neigh­bors and helping one another in many small ways - has also been traced to the long period of settlement. Newly settled parts of the country and recently founded towns tried to attract farmers, tradesmen, and professionals of all types. "Come to Greensburg and grow along with us!" was a typical slogan of the lime. New comers were made welcome, and neighbors would help wherever the could with the difficult job of building a home, raising a barn, breaking the soil, or stalling a business.

Today, most American neighborhoods still function through a casual yet complex network in which tools, help, and advice are offered, asked for, and exchanged. Your neighbor's lawnmower just broke down, so he borrows yours. You use his extension ladder (and his experience) to put up the new television antenna. The woman across the street has a copying machine in her office at work. Might it be possible for her to "xerox off a few pages for your daughter's school play? Your daughter or son will be happy to babysit for her kids again this Saturday night. That tree in the backyard is getting far too big. Didn't Jack, down the street, buy a new chainsaw last winter to cut his firewood with'? wonder if he's using it this weekend . . .? A new family moves in, and after a few days ("let them gel settled in a bit"), neigh­bors stop by to say "hi!" Whether or not they will eventually be friends, it's the friendly thing to do. Such casual coming and going, borrowing and lending, offering and receiving of help among neighbors is typical of most Americans.

As would be expected, this is more the case in small and medium-sized cities and the suburbs.

than it is among the inner city, apartment-living population. In fact many Americans left smaller cities to get away from the atmosphere of a close community where everyone seems to know what ; everybody else is doing. In the big cities, there was more anonymity and privacy, or seen differently, more isolation and alienation. Today many people seem to be looking once more for a way of life symbolized by the small town.

There are, then, two sides to this tradition of neighborliness. In a land where people move frequently and freely, socially as well as geo­graphically, they have become adept at making new acquaintances and forming new friendships. However, most American homes are separated from one another by fences, hedges, or. in some parts of the country such as New England or the Southwest, by walls. Even where there are no physical barriers, where the lawns go on un-

broken from one house to the next, the mental barriers are well-understood and respected.

Most Americans would be shocked if they thought that a neighbor could die, and his death go undetected for months by the other neighbors.

Such things happen, they would probably say, only in the big cold cities "like New York." But certainly "not here," that is, in the suburbs and smaller cities where most Americans live. There is a delicate balance between two views. One is to be friendly to your neighbor. The other is to keep your nose out of his or her business. The line drawn is fine, but like the line that separates one family's grass from the next, its there, even when you can't see it.

Hello, I’m Mary

American informality recalls not only the frontier experience, but also the heritage of immigration. Thrown together in a new world, most immi­grants watched the familiar societal distinctions of the old world become blurred. The Revolution had abolished titles of nobility, and state laws did away with the traditional passing on of wealth and land from father to eldest son. As a result, there was never a hereditary aristocracy in the U.S. A centuries-old class system in which people, high and low, "knew their place" was essentially dead. America was not, and still isn't, a totally classless society by any means. In relative terms, however, and especially throughout the 18th and 19th centuries, the differences between the new world and the old were considerable.

One of the most common feelings expressed in the numerous letters from immigrants to their relatives back home was that in America "we tip our hats to no one." Immigration, the Revolution, and the frontier experience broke down many traditional class barriers which elsewhere re­mained socially effective much longer. As a re­sult, Americans have always felt less constrained and more informal in their social and profes­sional lives. In other words, they have had over two centuries to forget that "you should only speak when spoken to."

The habit of informality, the ease with which Americans speak to people they've only casually-met, still surprises foreign visitors. One of the reasons is that the signals in the U.S. for "who is who" are less obvious and, unfortunately, some­times assumed not to exist. Frequently, things that have different meanings in America are believed to carry the same meanings that they have at home. Among Americans of roughly the same age group and social status, for example, first names are easily and quickly exchanged. The German or French visitor, however, who interprets this as meaning an instant du or tu relationship is making a basic mistake. This is assuming the Americans follow German or French sociolinguistic rules. Likewise, when an American says "if you're ever near Chicago, stop by and see us." he doesn't expect the foreign visitor to take it literally and will not be pleased to see him, unannounced, appear on his doorstep. Similarly, the customary "bread and butter" or "thank you" letter sent to the host is an important and polite gesture. Need­less to say. such a note should not be read as an objective or profound commentary.

There are generally established and under­stood rules which parallel this informality. There are topics-income, religion, politics, for example - that many Americans feel are best avoided in

casual conversation. Those who insist upon for­mal address or titles - in general, those who take themselves too seriously - are sometimes thought to be "phoney" or pretentious. Not surprisingly, such people are often targets for humor.

Can't You Take a Joke?

Like the British, Americans have a love for the intricate practical joke, the pun, and the under­stated quip. American college students give ample proof of the first. Titles in newspapers and

newsweeklies, especially Time, bear witness to the second, and the very subtle humor of The New Yorker is perhaps the best-known example of the third. American humor has also been deeply in­fluenced by Jewish storytelling traditions, for example the self-mocking "look what happened to me" story and joke. There is also a tradition of "slapstick," the pie-in-the-face, the banana peel on the floor. These varieties of American humor can usually be spotted, if not always understood, by the foreigner. A different type of humor which is very American often is neither noted nor under­stood.

In popular terms, this form of humor is called "kidding around," or "putting someone on." It is part of the daily life of many Americans, and often serves as background to normal conversa­tions. Yet joking around verbally, exchanging banter and verbal witticisms, is not just amusing. Ii is often quite serious, a way of socially testing people, or of making a point. Many Americans find it revealing how people react to kidding at their expense. At other times, if something is conveyed indirectly, through joking or other "light" humor, face can be saved or arguments prevented.

Some students of American humor have traced the "put on" to the frontier as well.' The so-called tall tale, told with a sincere, straight face to the naive traveler-from the East (or Europe) was and still is a favorite form of amusement. The point of such tales is that the tenderfoot is never quite sure if he is being put on or not, but everyone else knows that he is. The intentionally exaggerated lie is a more apparent and cruder version of such humor. When a used-car salesman today, for -example, says that a car "was driven only on Sunday afternoons by a shy ballet dancer," Americans know, of course, that he's joking and probably making another point (perhaps, "I'm in the business of selling used cars, what do you ; want me to tell you, that they're all in perfect condition?").

A lot of American joking must, therefore, be constantly interpreted and reinterpreted. "That sure is a nice tie you're wearing." said to а соworker, does not mean that the speaker thinks it is or is not. Rather, one would only joke like this with friends. The intentional understatement takes a similar approach. "I play a little tennis now and then," or "I pick up a book whenever I get a chance," have different meanings when the first speaker is a very good player and the second a professor of literature. In general, Americans like to appear to be less than they are, to disguise their abilities and achievements, or to joke about s them, and then see how others react. The rules of this game are difficult to learn, especially for people who aren't even aware that it's being played.

Needless to say, this can sometimes cause misunderstandings. For example, the American songwriter Randy Newman once found himself explaining to European viewers that his song "Short People" was not making fun of people who were short. Nor was the song "Rednecks"

racist , and the words in "Political Science" were not really u call for Americans to drop atomic bombs on European cities. Many listeners, espe­cially those outside the U.S., had obviously not realized the black humor and satiric intent of these songs.

The Ordinary and the Extraordinary

The media in the U.S. and abroad concentrate, quite understandably, on the extremes in America and American life. Items about crime and corruption, the weird and the way-out make more inter­esting stories than do the concerns of everyday life. Consequently, much of the information foreign observers get and many of the attitudes and views they form are based on the sensational and extraordinary in American society rather than on the everyday and ordinary.

Taking a look, for example, at such a simple statistic as the number of pets in the U.S. - not in itself of any fundamental significance - does nevertheless give us an insight into what everyday interests many Americans have. It may come as a surprise to many that Americans have more dogs and cats per capita than, for example, the French or the British. Similarly, the fact that some

million American households had their own veg­etable gardens does not seem to fit the image of an urban population .Yet, a large number of Americans spend their free time digging and planting, weeding, or worrying about the moles undermining" the lawn. In a "nation of

farmers " now moved to the cities and suburb', is logical that most Americans would have take their love for gardens, animals.

House and Home

The lives of most Americans revolve around the homes and houses. The percentage of Americans owning the houses and apartments; they live is the highest among western nations. Most Americans still live in "single-family dwellings." That houses which usually have a front and backyards. Contrary to a common belief, only about 5 percent of all Americans live in mobile homes.

Most of America has a more or less four-season climate, and the rhythms of life around the home tend to follow the seasons. Spring means that storm windows must be taken down in those areas where it gets cold in winter. The screen windows intended to keep out insects, need to be cleaned painted and installed. After the winter, the gardener needs a lot of work. In summer, the lawn must be mown every week or so. It's a good time to scrap and paint whatever is wood on the house. The car gets washed every week or so usually in the driveway. As soon as autumn leaves begin to fall they must be raked, and the storm windows now to be gotten ready and put up again. In winter, the walks and driveways must be kept clear of ice and snow. What you waned to do - put in a new patio, or build on a new room, or finish the attic or basement - will have to wait until next summer. It's cold and the furnace just broke down. There is s always something that needs to be done around the house, and most American homeowners do it themselves.

Shopping, that is, the big food shopping, is usually done once a week at the local supermarket. One advantage of a service-oriented economy (and one that foreigners frequently comment on) is that many businesses, with employees working in shifts, stay open late to provide services and possibilities for shopping. Most Americans, like most people everywhere, are always trying to keep their budgets under control, and always going over. The food will often be paid for by check. It's convenient and, moreover, as all checks are returned by the bank, you have a

record of everything spent. Most stores will pack your groceries for you, and many still take them out to your car. The big brown bags traditionally provided can be reused later for a lot of things, from masks for the children to garbage bags and wrapping paper for packages. By the way, plastic bags are making their entry, but being resisted by many shoppers. The young men and women who pack the groceries are almost always neighbor­hood teenagers who work part-time.

!n many American families children are ex­pected to help around the house. They are assigned "chores" which might include, for in­stance, vacuuming the rugs, washing and waxing floors, cleaning windows, mowing the lawn, shoveling snow, keeping the car(s) clean, looking after the pets, and on. Some families give a small amount of money, an allowance, in ex­change for these and similar chores. Other families simply expect such work to be shared by everyone in the family ("Do you pay me to wash your clothes?").

At the same time, many American middle-class families expect their children to find part-time jobs, especially as they enter their teens. This might be working at the local supermarket or service station, mowing lawns, delivering news­papers, or babysitting. In fact, about 75 percent of high school seniors work during the average school week. Most of these teenagers aren't work­ing because their families can't afford to buy things for them. Rather, the idea seems to be that the work experience is (as parent» are so fond of telling their children) "good for you." One effect on American society is that middle-class children can do menial work without losing face. Some­times, in fact, it's a way of gaining status. This has a subtle effect on customer-employee -relations'; the kid who just packed your groceries or filled your gas tank could well be your neighbor's son or daughter. In general, Americans feel that young people should appreciate the value of work and learn how to stand on their own two feet. : Most Americans expect their children to leave home at an earlier age than do parents in many other western countries.Beyond a certain age they are often expected to contribute to, or pay for things that go beyond food, clothing, and shelter. The image that American teenagers "get whatever they want " from their parents comes from a time when the standard of living was much higher in the U.S. than it was elsewhere. Many high school students have their own cars. But most of them were paid for by the students themselves (along with the necessary automobile insurance which, by the way, is particularly expensive for teen­agers). The common meal of the day is usually eaten in the evening. This varies in time according to fam­ily traditions and depending upon each family members schedule. It's usually the only time of the day when everyone is home. If both parents work, all are off to school or work in the morning (or still sleeping from a night-shift job). Most Americans drive to work, and most children walk to school or take public transportation. Those yellow school buses serve primarily rural areas and schools with children from widely scattered

areas.

EXERCISES:

I GIVE RUSSIAN EQUIVALENTS OF THE FOLLOWING EXPRESSIONS:

Incurable optimist; to stem from; to be trend-setter; to be a welcome break in a dreary existence; the harshness of daily life; courteous convention; to become adept at making new acquaintances; to keep one’s nose out of smbd’s business; to break down class barriers; understated quip; to exchange banter and verbal witticisms; intentionally exaggerated lie; to disguise smbd’s abilities and achievements; to fit the image of an urban population; to observe customs and conventions.

II GIVE ENGLISH EQUIVALENTS OF THE FOLLOWING EXPRESSIONS:

Формировать традиции гостеприимства; помогать уставшему путнику; невольное дружелюбие; признак плохих манер; избегать определенных тем в непринужденной беседе; подшучивать (обманывать); добрососедские отношения; ценить индивидуализм превыше всего; понимать различие между вежливым поведением личным участием; стремиться к уединенности и изоляции; чувствовать себя свободно в повседневной и профессиональной жизни; определять социальное положение; безразличие к чужому внешнему виду или привычкам; терпимость к проявлению чужих культур; сокращение всех имен собеседников до их американского аналога, ударить лицом в грязь.

III FIND SYNONYMS AMONG THE FOLLOWING:

A) Dreary, convenience, weary , accurate, false, sad ,expensive, , connotation, tired, incurable, implication, ample , estrangement, intricate, superficial ,occasional, tangled ,abundant ,surface, phoney , casual, ineradicable , advantage, costly, precise , accidental, alienation, scattered.

B) MATCH THE SYNONYMOUS VERBS:

1 to amuse A to explain , to clarify, to translate

2 to summarize B to suppose, to believe , to deduce

3 to change C to form,to figure out , to outline

4 to modernize D to alter, to modify, to adjust

5 to observe E to improve , to develop , to progress

6 to deserve F to notice , remark, to take in

7 to shape G to entertain

8 to rotate H to value

8 to interpret I to make conclusion , to sum up,

to review

9 to trace J to merit , to win , to earn to justify

10 to attract K to delude, to cheat, to trick

11 to assume L to captivate , to fascinate ,

12 to appreciate M to revolve, to turn , to circle

13 to banter N to indicate, to mark

IV COMMENT ON THE STATEMENTS FROM THE TEXT:

1 The casual friendliness of many Americans should be interpreted neither as superficial nor as artificial, but as the result of a historically developed cultural tradition.

2 There is a delicate balance between two views. One is to be friendly to your neighbor. The other is to keep your nose out of his or her business. The line drawn is fine, but like the line that separates one family's grass from the next, its there, even when you can't see it.

3 Americans have always felt less constrained and more informal in their social and profes­sional lives. In other words, they have had over two centuries to forget that "you should only speak when spoken to."

4 In general, Americans like to appear to be less than they are, to disguise their abilities and achievements, or to joke about s them, and then see how others react. The rules of this game are difficult to learn, especially for people who aren't even aware that it's being played.

V DISCUSS THE QUESTIONS:

1 Why are general statements about American lifestyles frequently resented by Americans?

2Why is it difficult to summarize American ways of life and attitudes?

3 What are two generalizations that can safely be made about Americans? Do you agree with them?

4What does casual informality and friendliness of Americans originate from?

5What do Americans imply when they use the word “ friend”?

6 Why can courteous convention be misinterpreted by foreigners?

7 What does neighborliness mean for an American?

8 What are the neighborly relations based upon in the USA?

9 Are the relationships between neighbors different in small cities and suburbs and large megapolises? Why?

10 What does a statement” Good fences make good neighbors” imply?

11 What does American informality recall to?

12 How did immigration, the Revolution and frontier experience reflect upon the cultural traditions of American society?

13 What are the reasons of general informality of Americans? In what daily situations is it most vividly seen?

14 What topics are usually avoided in conversation with Americans?

15 What are the features of American humor? Do they enjoy self-mocking? What is it ”kidding around”?

16 What are other favorite forms of amusement?

17 Why can intentional understatements sometimes be misunderstood?

18 What are the most popular dwellings in the USA? What seasonal activities are involved into the housekeeping?

19 What services are provided in the USA for efficient and convenient shopping?

20 What domestic “chores” are expected to be done by the children?

21 Why do American parents consider it reasonable and useful for children to start part-time work in their early teens?

VI TRANSLATE INTO ENGLISH:

1 Одним из стереотипов является утверждение, что в США существует "бесклассовое" общество. Однако это верно лишь в том понимании класса, которое традиционно используется в Европе или Азии, где принадлежность к тому или иному социальному слою еще при рождении в значительной степени определяет социальное положение в дальнейшем. Действительно, в США можно "свободно перемещаться" между социальными группами лишь изменяя свой финансовый статус, ведь именно наличие или отсутствие денег определяет здесь принадлежность к той или иной "касте". Именно отсюда берет начало "американская мечта" и еще один штамп - об особой демократичности американского общества и "потрясающих свободах". Однако в силу наличия сформировавшейся еще в ХХ веке "молодой аристократии" и специфической модели развития американского общества, неравенство в социально-экономическом статусе богатых и бедных здесь ничуть не меньше, чем любой другой стране мира.

2 Жители США более материалистичны и индивидуалистичны , чем представители других культур. Уровень достатка и внешняя независимость здесь превращены в настоящий культ, хотя признаки благосостояния открыто и не демонстрируются (по крайней мере, эта черта явно скромнее, чем во многих наших мегаполисах). Сдерживающим фактором здесь является превосходно развитое гражданское общество и мощнейший институт общественного мнения. Следует учитывать, что и само общественное мнение воспитывается на тех же идеалах индивидуализма и "больших возможностей", поэтому оно ни в коем случае не ограничивает человека в проявлении его стремления к достатку и свободе, осуждая лишь особо циничные формы реализации этого процесса.

3 США являются одной из наиболее религиозных из промышленно-развитых стран планеты. Здесь представлены практически все конфессии планеты, причем действуют они без малейших ограничений (в рамках закона, конечно), что приводит к формированию сложнейшего смешения религиозных культур, часто настолько взаимопроникающих друг в друга, что разделение их "до первооснов" просто не представляется возможным. Официально большинство населения США исповедуют протестантизм (около 52%), католицизм (24%) и другие ветви христианства, однако на самом деле общая картина значительно сложнее и многообразнее. Причем уважение к институтам церкви, вне зависимости от собственных убеждений огромно, а её представители играют заметную роль в общественной жизни страны.

4 Еще одна важнейшая черта американцев, прямо вытекающая из их индивидуализма, - "прайвеси". Понятие частной жизни и права независимого существования здесь настолько же незыблемы, как и право частной собственности. Причем это проявляется не только и не столько в ограждении своего жилища или бизнеса от внимания окружающих - большинство американцев как раз наоборот - очень общительны и гостеприимны, дружелюбны и открыты. Но только до определенного предела, который устанавливается не законами (хотя и ими тоже), а сложившимся укладом жизни и балансом интересов по отношению друг к другу ("не лезь ко мне, и я не потревожу тебя"). Отсюда берет начало множество столь бросающихся в глаза черт в поведении, вроде отсутствия очередей (даже если таковые случаются, то люди в них часто стоят на очень большом удалении друг от друга, как бы стараясь не вторгаться в сферу чужих интересов), обилия пустых мест в ресторанах и кафе при полностью занятом зале (подсаживаться за чужой столик без приглашения не принято даже при наличии за ним большого количества свободных мест), полного безразличия к чужому внешнему виду или привычкам и даже отсутствия полноценных заборов между соседними домами или участками (а зачем они, если никто и так не войдет без приглашения?) и множества других вариантов. Отсюда же вытекает и некоторая неприязнь многих американцев к случайным знакомствам или нежданным собеседникам, активно скрываемая впрочем за общей дружелюбностью поведения.

5 Американцы ценят пунктуальность и буквально "живут по расписанию", не уступают кому-либо место в общественном транспорте, не снимают головной убор и обувь при входе в помещение, не дарят подарков при посещении чужого дома, но обязательно предварительно согласуют свой визит, даже если хозяин и гости хорошо знакомы. Хотя многие обычаи и традиции заметно различаются у представителей различных этнических групп, проявить в чужой компании что-то свое, "народное", вовсе не возбраняется - американцы крайне терпимы к проявлению чужих культур (хотя это не избавит, естественно, от расспросов и обсуждения данного факта после - это уже не американская, а вполне общечеловеческая черта). Также характерной привычкой жителей США при общении является сокращение всех имен собеседников до их американского аналога, независимо от статуса собеседника и его воззрений на сей процесс (в целом американцы придерживаются довольно запанибратского тона в общении с любым человеком, с которым мало-мальски знакомы, но редко позволяют себе "вольности" с незнакомыми людьми).

6 Несмотря на то, что кулинарии США и местной системе быстрого питания в целом отпущено немало язвительных стрел, общий уровень кухни в стране достаточно высок, а в хороших ресторанах совсем не уступает лучшим международным традициям. Поведение за столом здесь полностью соответствует типичным европейским нормам. Причем в большинстве случаев американец уделит много внимания правильной сервировке стола и его оформлению, набору блюд и напитков, интерьеру заведения и его репутации, но останется потрясающе равнодушным к соблюдению каких бы то ни было канонов в случае, если он один или считает себя таковым. Однако издавать при еде какие-то звуки (например, шумно прихлебывать или дуть на пищу, разговаривать по телефону, громко звать официанта и т. д.) считается крайне неприличным, много внимания уделяется и этикету (основы его преподают во многих школах), салфетки и д ругие предметы гигиены есть на каждом столе (даже в заведениях быстрого питания), а чистота в помещениях (и в туалетах!) идеальная. В США используется так называемый американский стиль использования столовых приборов во время еды - в отличие от Европы, здесь держат вилку не в левой руке, а перекладывают ее в правую.

7 Практически во всех штатах курение запрещено во всех общественных местах, в том числе в больницах, аэропортах, вокзалах, автобусных остановках и даже в офисах (в аэропортах и вокзалах имеются специально оборудованные комнаты для курения), а также во всех заведениях общественного питания, вне зависимости от их уровня и формы собственности (исключение составляют лишь казино, активно лоббирующие право курения на своей территории). Американцы достаточно массово отказываются от никотина и запрещают курение в своих домах, лишь в провинции по-прежнему можно курить практически повсеместно, но даже в самых удаленных городках есть зоны, где курение запрещено полностью (все тот же транспорт и общественные здания, например). Перед тем как закурить, рекомендуется сначала уточнить, не запрещено ли это в данном месте вообще, а затем спросить разрешения окружающих.