Foydalanilgan adabiyotlar:
1.
История Кореи. – Сеул. 2000.
2.
Journal of Asian Studies, November, 2000, JaHyun Kim Haboush,
review of My Very Last Possession and Other Stories.
3.
그산이정말거기있었을까
:
박완서장편소설
.
박완서
.-
웅진출판
,
1995.
4.
Writing Women in Korea: Translation and Feminism in the Colonial
Period, by Theresa Hyun, 2003. Honolulu: University of Hawai'i Press.
YERGALIYEVA A.A., SHAYAKHMETOVA D.B.
(KAZAKHSTAN, ALMATY)
LINGUO-CULTURAL APPROACH IN TEACHING FOREIGN
LANGUAGE COMMUNICATION
In the last decade, together with the awareness of the need to learn the
language as a living speech, which is creating both the language itself and the
linguistic identity of the language collective and the individual, in linguistics there
has been a transition to the anthropological paradigm of research. The focus of the
researchers placed a set of problems relating to the interaction of man and his
language. We can talk about the emergence of a new humanitarian discipline within
this paradigm, the subject of which is a set of problems like "language and culture in
their relationship and interaction."
This relationship is represented by three main areas: linguoculturology,
ethnolinguistics and linguistics.
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Linguoculturology - a natural step in the field of Philology and other
Humanities - is a scientific discipline of synthesizing type, the boundary between the
Sciences, studying Culture and Philology (linguistics), and not the aspect of language
teaching, as linguistics. The issues of language teaching are derived here.
The purpose of linguoculturology is to study the ways in which language
embodies, stores and translates culture in its units. Within the framework of the
described concept, it is believed that in the process of interaction and interaction of
language and culture the former performs not only a cumulative, but also a
translational function. The language not only enshrines and stores in its units the
concepts and attitudes of culture: through it these concepts and attitudes are
reproduced in the mentality of the people or its individual social groups from
generation to generation. Through the function of translation of culture, language is
able to influence the way of worldview, characteristic of a particular linguistic and
cultural community.
The main object of linguoculturology is the relationship and interaction of
culture and language in the process of its functioning and the study of the
interpretation of this interaction as a single system integrity. The main problems here
are methodological (philosophical) and philological (linguistic, etc.). The content of
linguoculturology, justifying its allocation in an independent direction of knowledge,
should be the subject of national forms of society, reproduced in the system of
language communication, based on the cultural values of a particular historical
society.
The subject of the study of linguoculturology is the material and spiritual
culture created by mankind ("from tools to household items, from habits, customs,
the way of life of people to science and art, religion and atheism, morality and
philosophy" [1, p. 5], the system of artifacts, the term includes the following content:
materialized object of culture, product of production, creative work, works of culture
(things of "second nature" and ideas)), which is expressed in language. In short,
everything that makes up the "language picture of the world".
Linguoculturology focuses on a new system of cultural values, put forward
by new thinking, modern life of society, full, objective interpretation of facts and
phenomena and information about various areas of cultural life of the country. The
changes that have occurred in the lives of peoples and the focus on new priorities
require effective, complete and truthful information. We need new forms of
familiarization of foreigners with our reality, way and style of life of the people,
culture, as "frontal" forms of propaganda have done more harm than good. And this
requires not a "selective" approach, and not "pulling out" individual (though it
seemed beneficial) facts that actually destroyed the system of culture, but a universal,
holistic coverage of phenomena and events.
An objective, complete and holistic interpretation of the culture of the
people requires an appropriate systematic approach in its description. Therefore, the
most important task of cultural linguistics and its characteristic feature is a systematic
representation of the culture of the people in their language, in their dialectical
interaction and development, as well as the development of a number of concepts that
contribute to the formation of modern cultural thinking. The most fruitful description
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of the relationship and interaction of language and culture is the method of semantic
field, well-established in the description of vocabulary and other levels of language.
Cultural linguistics includes linguistic and cultural concepts and basic
linguistic and cultural units. The basic concepts of cultural studies usually include the
following:
- cultural concept (the most common and almost universally accepted
definition of the cultural concept, proposed by Stepanov: "the Concept is like a clot
of culture in the human consciousness, in the form of which culture is included in the
mental world of man. And, on the other hand, the concept is that through which a
person - an ordinary, ordinary person, not a "Creator of cultural values" - enters the
culture himself, and in some cases influences it " [3, p. 115];
- cultural semes are a way of displaying culture in lexemes and
phraseological units denoting idioethnic realities [3]. Units that contain cultural
semes in their value, are the names of substantive realities.
- cultural background is a characteristic of lexemes and phraseological units
denoting the phenomena of social life and historical events. This type of cultural
information is localized in the denotative component of meaning, however it has a
pronounced ideological orientation.
- cultural space is qualified as a “form of existence of culture in the human
consciousness”;
- the linguistic picture of the world ( I.A. Sternin understood it as "the set of
fixed in the units of language representations of the people about the reality at a
certain stage of development of the people " [4, p. 95];
- linguistic personality ("personality manifesting himself/herself in speech
activity, the person in the totality of the texts produced and consumed by him/her." U.
N. Karaulov, who introduced the term into linguistic use, emphasizes the national
component in the structure of the linguistic personality) [2, p. 56].
Since the last two decades of the twentieth century, the term cultural
linguistics increasingly used in conjunction with the term linguodidactics. This
requires a modification of the system of didactic coordinates: instead of the system of
"language learning – familiarization with culture" the focus is on the relationship
between intercultural and communicative competence, linguoculturology and
intercultural communication in the system "language - culture – personality".
According to S. S. Kunanbayeva with this didactic approach the culture of the
country is considered as an integral part of the communicative needs of students,
extralinguistic basis of speech situations and intentions implemented in them. In other
words, culture here is already understood not just as a subject of study, but as an
integral part of the discipline "Foreign language", "the purpose of teaching which is
the formation of intercultural and communicative competence of students" [5].
Recently, the problem of linguocultural and intercultural competence of the
individual has appeared in the field of view of scientists. Such competence is
manifested in the forms of written and oral communication: (a) in the possession of
several genres of discourse with a high degree of linguistic and cultural marking, (b)
in the possession of ritualized forms of discourse, violations of which are perceived
by representatives of this linguistic culture as inadequate communicative behavior.
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Linguocultural competence is understood as the ability to recognize and
adequately perceive the cultural connotation, i.e. correlation of the semantic content
of the linguistic sign with the associative-figurative motivation, which underlies the
choice of a word through the prism of values of its ethno-culture.
According to E. Y. Prokhorov, linguoculturology is set higher and abstract
level of description of the problem of the relation of language and culture. Although
the author puts in the first place the teaching of culture, he still points to the need for
a comprehensive account of three criteria: 1) language, including the frequency of use
of language units, taking into account the given boundaries; 2) informational,
implemented in the concept of educational and methodical expediency; 3) cultural,
involving consideration of the degree of importance and priority of information from
the position of this branch of knowledge [6].
In this regard, it becomes important to use the linguoculturological
approach in teaching a foreign language, as linguoculturological information is a
necessary component of intercultural and communicative competence of the student,
especially embodied in the semantics of language units. Linguoculturological
knowledge necessitates the formation of linguoculturological competence as part of
intercultural and communicative.
The analysis of methodical literature allowed to determine the
linguocultural approach as one of the most effective aimed at the formation and
improvement of skills and abilities of intercultural communication through the study
of language as a phenomenon of culture. The result of the formation of students '
secondary cognitive consciousness through the mastery of a foreign language is the
acquisition of their ability to intercultural communication. Along with the language in
this approach, culture is the main content of learning that meets the psychological
characteristics of learning a foreign language. Linguoculturological approach makes
it possible to get away from the simplified factual and fragmentary acquaintance of
students with certain aspects of culture and allows students to form a fairly complete
picture of the "foreign language reality" through the study of both linguistic and non-
linguistic content of selected areas of study.
Since in didactic interpretation linguoculturology is a theoretical basis for
the formation of" secondary linguistic personality", those communication skills that
are necessary for the training of carriers of different national pictures of the world
and the prevention of intercultural interference, the linguoculturological approach in
teaching a foreign language is one of the conditions of mastering vocabulary,
providing intercultural communication. The study of foreign language vocabulary
and mastering it in the linguistic and cultural aspect contributes to the transition to
another sign system necessary for the formation of a secondary linguistic personality.
Language proficiency in modern methods is understood as the ability to communicate
– freely, correctly and adequately.
It is obvious that communication is a complex phenomenon. From the
point of view of the theory of communication and speech activity, psycho - and
sociolinguistics, linguistics and communication theory, language skills require the
formation of the following competencies: language, speech and communication (it is
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understood as the ability to assess the situation taking into account the theme and
objectives of communication, etc.).
Speaking about the aims of teaching a foreign language within the
framework of the linguoculturological approach, we consider it necessary to
introduce the concept of linguoculturological competence as knowledge of the ideal
speaker – listener of the whole system of cultural values expressed in the language.
V. V. Vorobyov defines linguoculturological competence as a system of knowledge
about culture, embodied in a particular national language [7]. Describing the
relationship between language and culture and speaking about linguoculturological
competence, he emphasizes that this concept is aimed at teaching language in
methodological terms.
Therefore, when culture is seen as an object of learning, the presentation of
the material is based on the principle of "from the cultural unit" rather than on the
linguistic one. Linguistic and cultural competence takes the form of language, but it
turns out to be more profound. We believe that the formation of linguistic and
cultural competence can be defined as the purpose of learning a foreign language at
the initial stage, because it involves the penetration of the nature of the cultural
meaning assigned to a particular language sign.
With the linguoculturological approach, the linguistic picture of the world
deepens to the linguoculturological picture of the world as a system of knowledge.
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