Cultural exchange in the system of international relations. Exchange of cultural values: essence and mechanisms Paleeva, Oksana Leonidovna

An analysis of the development of international cultural cooperation shows that certain progress has been achieved in this area compared to previous decades. The processes that took place in the country played a positive role in the expansion of international exchanges. A transition has taken place from strict ideological control to cooperation based on universal human values, and the right to the existence of various styles and forms of creative expression and self-expression has been recognized. At the same time, many negative phenomena have intensified in the cultural sphere, which were largely a consequence of the lack of internal and external cultural policies that meet modern requirements (clearly defined priorities, their organizational and material support, etc.). Most of the adopted legislative acts are merely declarations of intentions in certain areas of culture. Almost the only document regulating state approaches to cultural policy remains the Law “On Culture in the Republic of Belarus,” adopted almost ten years ago. However, many of its provisions are not implemented and are not supported by relevant regulations. Issues of legal regulation of the formation of the art market, the protection of creative activity, and the relationship between the state and cultural institutions are regulated by general laws, which do not always take into account the specifics of the cultural sphere. Many prisoners did not give the desired results international agreements . Specific measures were slowly developed to implement the agreements reached; in a number of cases, they lacked original proposals, the implementation of which could arouse the interest of not only the Belarusian but also the foreign side; there was no specific mechanism for financing contracts and agreements in the republic. Compared to the first half of the 90s. There was a reduction in bilateral and multilateral treaties and agreements concluded by the republic with the countries of Central and Western Europe. Serious disagreements between the political leadership of the republic and pan-European structures, which worsened after 1996, between government structures and the opposition-minded part of society, played a negative role in the development of foreign cultural contacts in Belarus. Until now, the republic does not have a comprehensive document that would formulate the priorities of the foreign cultural policy of Belarus. Certain provisions on international cultural cooperation are reflected in various official acts adopted in the country in the last decade. The theoretical support for foreign cultural policy lags noticeably behind existing needs. There is no reason to talk not only about the development of long-term prospects for international cultural cooperation, but also about a sufficient analysis of current processes. There are only contours of foreign cultural policy, and not a complete system. In this regard, the Republic of Belarus lags behind not only the countries of Western Europe, but also its closest neighbors. For example, in March 2000, in Moscow, under the chairmanship of the Minister of Foreign Affairs of the Russian Federation I. Ivanov, a meeting of the Council of Cultural, Scientific and Educational Workers, created in 1999 under the Russian Ministry of Foreign Affairs, was held. The theses "Foreign Cultural Policy of Russia - Year 2000" were submitted for discussion by the meeting participants. In contrast to the declared course of Russian diplomacy towards the formation of a unified effective policy in the field of cultural and intellectual exchanges, in the Regulations on the Ministry of Foreign Affairs of the Republic of Belarus (December 1998), which regulates the activities of the foreign policy department, the cultural vector in the foreign policy of the republic is not even designated. Issues of development and coordination of cultural cooperation with foreign countries fall within the competence of the Ministry of Culture of the Republic of Belarus. As in previous decades, international cultural ties of Belarus were affected by fluctuations in foreign policy. One can agree with the conclusion of Professor A. Rozanov that “the foreign policy of Belarus makes an ambivalent impression. On the one hand, the strategic guidelines of this policy are officially proclaimed and regularly confirmed. On the other hand, there is still no convincing and clear articulation of the country’s national interests in in the context of the changing international environment on the European continent." As the reason for the current situation, the scientist cites the lack of a detailed vision among the Belarusian elites of the place and role of the young state in the system of modern international relations in Europe, and a certain lack of creative foreign policy thought. The lack of a thoughtful, balanced external cultural position and the slow pace of formation of an effective system of international cultural cooperation in Belarus are the result of many problems, both general and specific. One of the main negative factors that slowed down international cultural contacts in Belarus was the deepening economic crisis, due to which the residual principle of financing the cultural sphere increased. The socio-cultural sphere bore the brunt of the economic crisis accompanying the transition period in Belarusian society. So, in 1995-1996. budget expenditures of the Ministry of Culture amounted to only 0.6% of the expenditure portion of the republican budget instead of 3% fixed in the Law on Culture. Even an increase in this indicator to 0.95% in 1997 could not seriously change the situation. Due to various reasons, sales income remained low paid services For example, in 1997 it amounted to only 10% of total cultural funding. The lack of necessary funds did not allow state and public organizations of the Republic of Belarus to organize large-scale events promoting Belarusian culture outside the country, or to create even modest cultural and information centers at Belarusian foreign missions, where foreign citizens could receive the necessary information about the young European state. The shortage of funds did not allow Belarusian representatives to take part in many international festivals, competitions, conferences, and other events. The material base of cultural institutions is rapidly becoming outdated. One of the last places in the republic was the remuneration of the creative intelligentsia. Symbolic in this regard is the question posed by the honored artist, world-famous restoration musician V. Puzynya: “I sometimes think: a carpenter earns more than a restoration musician. So does Belarus need me?” The republic's cultural services market was slowly taking shape. The absence of large government orders and the low solvency of the population led to the fact that many representatives of Belarusian art began to focus on the foreign market. Basically, only artists, musicians, and performers of the republic who managed to find their admirers outside of Belarus were able to improve their financial situation and expand the material basis for their creativity. Due to mainly economic reasons, the problem of “leakage abroad” of art workers has become more acute. Many talented Belarusian musicians and artists went to Germany, France, Poland and other countries for permanent or temporary work. Thus, most of the musicians of the orchestra of the National Academic Opera and Ballet Theater entered into a long-term contract in Brazil in the 90s. More than twenty soloists of the Belarusian ballet left Belarus. As of 1998, out of one hundred and eleven members of the Belarusian Union of Composers, nine people left for permanent residence in foreign countries. In the early 90s. on permanent residence The prima of the Belarusian movement moved to Western Europe opera house M. Gulegina (Muradyan). The singer, who worked in Minsk after graduating from the Odessa Conservatory, was called “a soprano of divine beauty.” She performs leading opera roles in the world's best halls (Milan's La Scala, London's Covent Garden, New York's Metropolitan Opera). A limiting role in the development of international cooperation is played by the low level of national self-awareness of the population and the lack of unity of views in Belarusian society on the prospects for the development of national culture and language. The imbalance of the state language policy remained a serious problem in the cultural life of Belarusian society and the foreign cultural policy of the Republic of Belarus. If in the late 80s - first half of the 90s. Since the main criterion for the activities of the creative intelligentsia was its contribution to the cause of cultural development, taking into account, first of all, the Belarusian national interest, then after the May 1995 referendum, the position of the Belarusian language began to unjustifiably decline. The political course towards “coexistence” of Belarusian and Russian as state languages in practice failed to ensure real bilingualism and led to a reduction in the scope of use of the Belarusian language. This situation does not contribute to the consolidation of the Belarusian people and strengthens the split in society. The lack of a harmonious balance between the “international” and “national” components in language policy has a negative impact both within the country and on the authority of Belarus abroad.

A big problem of the last decade has been the painful overcoming of stereotypes existing in the public consciousness, imposed by opponents of Belarusian identity for many years. For a large part of the population of the republic, it is difficult to realize that they no longer live in a large empire, which they knew and feared in the world, but in a small European state, that their country is “not the strongest and most progressive on the entire planet”, but is located in one of the last places in Europe in terms of living standards. The feeling of “collective superiority” characteristic of the period of limited foreign contacts was replaced by a feeling of “collective pessimism”, accompanied by a lack of faith in the future of one’s state, the idealization of life in the West, the desire of a large part of the population, and especially young people, to live and work in other countries of the world etc. A negative consequence of the “opening of the floodgates” was the increase in the flow into the post-Soviet republics of low-quality products of “mass” culture (books, films, games, toys, etc.), which are in great demand among the population, especially among young people. The reason for the “promiscuity” and “omnivorousness” of former Soviet citizens on the cultural market is the low level of artistic education and aesthetic education of a large part of the population compared to the industrialized countries of the world. Bringing this level to pan-European standards will require a long period and large material and intellectual resources. International cultural ties, as before, are in most cases “elite” in nature, affecting only a small part of Belarusian society. The overwhelming majority of contacts took place in Minsk and regional centers, where the main cultural institutions are concentrated. At the same time, residents of small towns and rural areas have much less chance of participating in international exchanges, getting acquainted with foreign art, and demonstrating their creativity abroad. The problems noted above are a legacy of the past and will require a long period of time to overcome the gap with the level of industrialized countries. There are other problems, the solution of which lies in the political and managerial plane. It is impossible not to note the lack of extensive experience in organizing foreign relations in the republic, especially at the commercial level (low level of knowledge of foreign languages, lack of a sufficient number of qualified specialists to work in the market of cultural services, poor introduction of modern information technologies into the cultural sphere, etc.). In the process of concluding contracts and carrying out advertising activities, representatives of a young state often have to rely only on the competence and integrity of foreign partners. There is a shortage of specialists in managing commercial activities in the cultural sector in the republic. Advertising and information work in the cultural services market is carried out at a low level. The noted shortcomings lead to the loss by the Belarusian side not only of significant financial resources, but also of a certain prestige. Interest in Belarusian art in the West is due not only to the high level of craftsmanship, but also to the low cost of contracts. Western impresarios usually pay performers from Belarus significantly less than Western ones. Competition from Belarusian troupes and artists from other CIS countries causes significant dissatisfaction among local theaters. One of the reasons reducing the effectiveness of international cultural cooperation is the lack of coordination of this activity at the national level. Separate events abroad are carried out by the Ministry of Culture, the Ministry of Foreign Affairs, the Ministry of Education, the State Committee for Youth Affairs, the State Committee for Press, other ministries and departments, cultural institutions and foundations financed from the state budget. Moreover, they carry out their international contacts mainly independently of each other. Inconsistency in the plans and actions of various participants in international exchanges leads to the dissipation of already limited funds and the absence of large-scale cultural events. In accordance with the Regulations on the Ministry of Culture of the Republic of Belarus, approved by the Council of Ministers, this department is assigned the function of coordinating international cultural cooperation. However, the real mechanism for performing this function has not been determined; the Ministry of Culture does not have the necessary funds and powers for this activity. In the implementation of foreign cultural policy, the official authorities of the Republic of Belarus make little use of the capabilities of various structures of the Belarusian diaspora, which have significant achievements in popularizing Belarusian culture abroad. Examples include the Museum of Belarusian Culture in Leimen (Germany), the F. Skaryna Library in London, the Belarusian Institute of Science and Art in New York and its branches in Europe, and other organizations and associations. There are other problems that hinder the development of foreign cultural cooperation of the young state.

At the same time, the difficulties that the Republic of Belarus is experiencing in modern stage, including in the cultural field, should not serve as a reason for pessimistic sentiments. Having been for centuries a space of collision and intersection of various cultural influences and traditions, having accumulated a wealth of experience in preserving its national image, Belarus has all the necessary conditions for creating an open democratic society, capable of ensuring progress in all spheres, including cultural life. Absorbing without any complexes and prejudices all the best that humanity has created, the Republic of Belarus has every chance to take its rightful place in Europe, while maintaining its national identity and originality. To achieve this goal, Belarusian society needs, first of all, national consolidation, getting rid of the psychology of “second-classness” and the role of a “cultural province” imposed for centuries.

The problems of finding one’s place in the global cultural space and the formation of nationally oriented approaches in domestic and foreign cultural policy are of particular relevance for Russia. The expansion of Russia's openness has led to an increase in its dependence on cultural and information processes taking place in the world.

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Gotsiridze S.G.

SGUTiKD, Sochi

PROBLEMS OF GLOBALIZATION IN THE SYSTEM OF INTERNATIONAL CULTURAL EXCHANGE

Cultural exchange between peoples is an integral attribute of the development of human society. Not a single state, even the most politically and economically powerful, is able to satisfy the cultural and aesthetic demands and needs of its citizens without turning to the world cultural heritage, the spiritual heritage of other countries and peoples. At the same time, it should be taken into account that cultural exchange has two interconnected sides: cooperation and competition. Rivalry in the field of cultural relations, despite its veil, manifests itself in an even more acute form than in politics and economics. States and peoples are just as selfish as individuals: it is important for them to preserve and expand the influence, first of all, of their culture, and to use the achievements of other cultures in their own interests. In the history of human civilization there are enough examples of large and small nations passing into the past without overcoming internal and external contradictions. The problems of acculturation, assimilation, and integration acquired particular urgency during the period of globalization, when changes in all spheres of life of human society received a noticeable acceleration.

The problems of finding one’s place in the global cultural space and the formation of nationally oriented approaches in domestic and foreign cultural policy are of particular relevance for Russia. The expansion of Russia's openness has led to an increase in its dependence on the cultural and information processes taking place in the world, primarily such as the globalization of cultural development and the cultural industry, the outpacing growth of Anglo-American influence in it; commercialization of the cultural sphere, increasing dependence of culture on large financial investments; the rapprochement of “mass” and “elite” cultures; the development of modern information technologies and global computer networks, the rapid increase in the volume of information and the speed of its transmission; reduction of national specificity in global information and cultural exchange.

Globalization by the beginning of the 21st century. no longer just a subject of theoretical debate and political debate, globalization has become a social reality.

In it you can see:

Intensification of cross-border economic, political, social and cultural ties;

The historical period (or historical era) that occurred after the end of the Cold War;

The transformation of the global economy, literally driven by the anarchy of financial markets;

The triumph of the American value system, ensured by the combination of an illiberal economic program with a program of political democratization;

An orthodox ideology that insists on the completely logical and inevitable culmination of the powerful tendencies of a functioning market;

Technological revolution with numerous social consequences;

The inability of nation states to cope with global problems (demographic, environmental, human rights and nuclear proliferation) requiring global solutions 1 .

From the point of view of the formation of global civilization, experts usually identify four sociocultural megatrends:

Cultural polarization.Foci of possible polarization in the coming century: growing economic and environmental inequality (between peoples and regions, within individual countries), religious and market fundamentalism, claims to racial and ethnic exclusivity, the desire of individual states or military-political blocs to expand the zone of their control in a fragmented world , the proliferation of weapons of mass destruction, the struggle for access to scarce natural resources.

Cultural assimilation. It is generally accepted that the last two decades of the last century were marked by the triumph of the ideas of Western liberalism, and F. Fukuyama’s thesis about the “end of history” read: “Westernization” as the consistent subordination - through an ever-expanding system of world markets - to Western values and the Western way of life of all economically active layers of the Earth's population - there is no alternative. The process of establishing universal (“universal human”) norms and rules in international relations is expanding.

Cultural hybridization.This megatrend towards the end of the twentieth century. acquires completely new qualities: the processes of “creolization” of culture, which traditionally led to the formation of new ethnic communities, are complemented by processes of transcultural convergence and the formation of translocal cultures - cultures of the diaspora, rather than traditionally localized cultures striving to gain a national-state identity. 2 Intensification of communications and intercultural interactions, development of information technologies contribute to the further diversification of a diverse world human cultures, and not their absorption by some universalglobal culture(which we will talk about later). The world is gradually turning into a complex mosaic of translocal cultures interpenetrating each other, which form new cultural regions with a network structure. An example is the new professional worlds that have arisen due to the growth of computer and telecommunications networks.

Cultural isolation. XX century gave numerous examples of isolation and self-isolation of individual countries, regions, political blocs, and resorted to means of political and cultural isolation (“cordons sanitaire”) or cultural self-isolation (“iron curtain”) in order to consolidate social systems against external and internal enemies. The sources of isolationist tendencies in the coming century will be: cultural and religious fundamentalism, environmental, nationalist and racist movements, the rise to power of authoritarian and totalitarian regimes that will resort to measures such as sociocultural autarky, restrictions on information and humanitarian contacts, freedom of movement, tightening censorship, preventive arrests, etc.

The main axes along which the civilizational shift occurs at the end of the 20th century - the beginning of the 20th century I centuries appear as follows:

A) The “culture” axis is a shift from cultural imperialism to cultural pluralism.

B) The “society” axis is a shift from a closed society to an open society.

Schematically, scientists propose to represent the relationship between the axes along which a civilizational shift occurs and the main cultural archetypes that determine the dynamics of globalization processes in the form of a “parallelogram” (Fig. 1). 3

Culture of Consolidationcharacterized by the dominance of synchronous organizational systems, all changes and functions of which are strictly linked in time.

Fig. 1. Main cultural archetypes in the era of globalization

The culture of consolidation is characterized by an autarkic type of management - either non-productive activity and balancing on the brink of survival, or production associated with the need to replenish diminishing sources of “natural gifts” (picking fruits, hunting, fishing; in more developed economic formations - mining of minerals and other types of raw materials , extensive agriculture). The main ethical value of this archetype is social justice, the measure of which is determined by authority (religious, spiritual, political), and the basic moral and psychological principle is collectivism

Competition cultureimplemented in the forms of random organizational systems that involve contractual relations between interested participants. Such systems are characterized by an entrepreneurial organizational culture, in which forms of organizing joint and individual activities predominate.

The main ethical value of a competitive culture is personal freedom as a guarantee of success, and the basic moral and psychological principle is individualism.

Culture of confrontationcharacterized by closed (hierarchical) organizational systems with bureaucratic management forms and a bureaucratic organizational culture, in which forms of organizing joint and consistent activities predominate. Each higher level of the organizational hierarchy is called upon to resolve conflicting relationships that arise at the lower level. Therefore, the area of goal determination inherent in this culture turns out to be the interests of the “top”.

Globalization itself can be considered as a mega-trend of cultural assimilation (according to I. Wallerstein, it corresponds to the forecast scenario of a “democratic dictatorship”), which found its expression in the universal neoliberal doctrine.

The greatest challenge today is managing the ideological conflicts that permeate every religion and every culture.

Existing trends predetermine a new quality of intercultural communication (IC), where the framework principles of interaction can be formulated as follows:

1. MC participants should perceive each other as equal parties, freed from any sense of self-superiority.

2. You should listen to each other carefully, carefully understanding the arguments.

3. To deny yourself many things.

4. Always start from scratch, building a new type of relationship between equal parties. 4

Scientists propose solving the problem of global governance on the basis of a broad program that takes into account the multidimensional nature of globalization, making it possible to distinguish between the spheres of action of effective market mechanisms and the spheres of collective - international - actions aimed at preserving the common human heritage and solving humanitarian issues. 5

Despite the cultural transformations taking place in the world, the changes that have taken place in our country can be assessed as generally positive. A transition has taken place from strict ideological control to cooperation based on universal human values, and the right to the existence of various styles and forms of creative expression and self-expression has been recognized.

An important task is to develop, within the framework of the state’s cultural policy, a comprehensive system of value guidelines, norms and attitudes (ideologies), which today are dispersed in various regulations. Its constituent spiritual elements include democratic rights and personal freedoms, eternal, enduring values of interhuman relationships. The goal of creating such an ideology should be to achieve a general consensus based on the views shared by the majority of members of society, which can serve as an effective mechanism for social stabilization and normal development of Russian society. 6

Regarding the problems of globalization affecting the system of international cultural exchange, the following can be said: the process of interpenetration of cultures is inevitable. In the current difficult conditions of relations between countries with different value systems and levels of social development, it is necessary to develop new principles of international dialogue, when all participants in communication are equal and do not strive for dominance. 7

BIBLIOGRAPHY:

Concept foreign policy Russian Federation // Independent military review. 2000. No. 25 (July 14-20).
Wallerstein I. Analysis of world systems and the situation in the modern world. Per. from English P.M. Kudyukina. /Under the general editorship of Ph.D. watered Sciences B.Yu. Kagarlitsky. St. Petersburg, "University Book", 2001. pp. 208-226.
Malinovsky P. Russia in the context of global trends of our time http://www.archipelag.ru/text/566.htm.
United Nations: basic facts. Publishing house "The Whole World", M.
Pocheptsov G.G. Theory of communication - M.: “Refl-book”, K.: “Vakler” - 2001.
Radovel M.R., Tuguz Yu.R. Interethnic relations as a correlation between the value systems of ethnic groups // Value foundations state power and management of Russia at the turn of the century. Rostov n/d - Pyatigorsk, 2000.
Radovel M.R. Factors of mutual understanding in intercultural communication // Materials of the international scientific-practical conference"Communication: theory and practice in various social contexts" Communication-2002" ("Communication Across Differences") Part 1 - Pyatigorsk: PSLU Publishing House, 2002. - p.19.
Hots A.Yu. Information revolution and ethnic aspects of the culture of modern society // Abstract of thesis. Ph.D. philosopher. Sciences. - Stavropol, 2001.
Yarmakhov B.B. Intercultural communication: the aspect of social identity // Materials of the international scientific and practical conference "Communication: theory and practice in various social contexts" - "Communication Across Differences" - Pyatigorsk: Publishing House -in PSLU, 2002.
Alonso J.A. Globalisation, civil society, and the multilateral system // Development in practice. - Oxford, 2000. - Vol. 10, N 3-4.
Wallerstein I. Capitalist civilization. - Binghampton (N.Y.).
Kacowicz A.M. Regionalization, globalization, and nationalism: Convergent, divergent, or overlapping? // Alternatives. - Delhi; N.Y., - Vol. 24, N 4.
Open the Social Sciences: Report of the Gulbenkian Commission on the Reconstruction of the Social Sciences, Stanford: Stanford Univ. Press.
Pieterse J.N. Globalization as hybridization // Intern. sociology. - L., 1994. - Vol. 9, N 2.
Website of the US Embassy in Moscowhttp://www.usembassy.ru/bilateral/bilateralr.php?record_id=pa_exchanges.

1 Kacowicz A.M. Regionalization, globalization, and nationalism: Convergent, divergent, or overlapping? // Alternatives. - Delhi; N.Y., 1999. - Vol. 24, N 4. - P. 529.

2 Pieterse J.N. Globalization as hybridization // Intern. sociology. - L., 1994. - Vol. 9, N 2. - P. 161-184.

3 Malinovsky P. Russia in the context of global trends of our time http://www.archipelag.ru/text/566.htm

4 http://www.i-u.ru/biblio/archive/uprperson/1.aspx

5 Alonso J.A. Globalisation, civil society, and the multilateral system // Development in practice. - Oxford, 2000. - Vol. 10, N 3-4. - P. 357-358.

6 http://www.orenburg.ru/culture/credo/01_2005/9.html

7 http://dissertation2.narod.ru/avtoreferats5/avt101.htm

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It seems to me that the future requires increased exchange between peoples to introduce representatives of different cultures to the global heritage of humanity.

It is known that in the past there were cultural ties between peoples that covered various spheres; they often arose spontaneously. At the dawn of civilization, in most cases, unfortunately, acquaintance with the culture of other countries and peoples occurred during periods of bloody wars. In our time, cultural exchange is considered as a process that is a barrier to war and serves the purpose of mutual enrichment of peoples. I had the opportunity to visit many countries, see a lot, learn a lot. In Europe, for example in France and England, they take care of historical monuments. The streets of European cities reveal history itself. The personal belongings of famous educators have been preserved: the houses in which they lived; things they used. These antiques seem to continue to live in today's life. Unfortunately, this is not always observed in the life of Japanese society. In post-war Japan, the desire to use the results of “progress” in all spheres of social life leads to the fact that cultural heritage is no longer given due attention. Under the pretext of the need for technological development, priceless ancient monuments are being destroyed. Of course, a one-sided passion for protecting the historical heritage and traditions themselves often leads, as can be seen in the example of Europe, to stagnation in development. But, be that as it may, I am deeply convinced that it is necessary to preserve traditions and take care of what we inherited from our ancestors.

In America they say that the vitality of society has now decreased. However, it seemed to me that there was a strong spirit of innovation, which arose during the creation of the American states. Therefore, there is potential energy capable of creating new phenomena in the field of culture, the emergence of which is accompanied by the “pangs of creativity.” Unlike, I would say, classical Europe, there is a creative process in the United States. It seemed to me that Americans seem to accumulate all the cultures of the world, which opens up great opportunities for them.

China, neighboring Japan People's Republic Almost forty years after the revolution, the birth of the republic, a new, socialist China is being built. As always, when creating something new, mistakes cannot be avoided. But, be that as it may, we are talking about China with its more than five thousand year history. Therefore, there is an energetic impulse of restructuring, confidence and creative search. Exchanges between Japan and China have been going on for two millennia. Japan borrowed a lot from China. China had a great influence on the formation of the Japanese language and the formation of philosophical thought. As a result, it seems to me that when the Japanese talk about China, they seem to be touching the culture of their ancestors.

But if you study deeper, the roots of Japanese culture go back to ancient India. As a Buddhist, I have a special feeling for India, primarily because this country is the birthplace of Buddha. India has a special, amazing atmosphere that is conducive to philosophical reflection on the meaning of human life.

If I briefly characterize my impressions, I would say about Europe: “excellence of traditions”; about the USA - “a country with creative vitality”; about China - “a country where human reason and dignity are present”; about India - “an atmosphere of a philosophical spirit conducive to reflection.” As for my impressions of the Soviet Union, I can say briefly: “The limitless possibilities of the people.”

"Energia-South of Krasnodar" is one of the leading manufacturers of electrical equipment in Russia. We strive to continuously improve the quality of our products by carefully selecting our employees and investing in the latest solutions that allow us to improve our work and achieve better results. The introduction of modern technologies, high-performance equipment and tools makes it possible to significantly increase the efficiency of the enterprise.

I know that you, Mr. Rector, have also visited many countries around the world. What can you say about the culture of these countries, about your attitude towards Japanese culture?

I have read with deep interest your thoughts regarding the role of culture, traditions and progress in the life of every people, every country, and the influence of cultural ties on the political climate in international relations.

You touch on many issues in this section, and it is difficult to single out the key one. It seems to me that in terms of significance they are all important, all of them are paramount. For example, you pose the problem of how to ensure that the most valuable cultural and historical heritage is not discredited by the concept of “progress” and is not gradually destroyed in the name of “improvement.” Indeed, this is the task of our days, our time. It is not easy and covers many aspects of life. As I understand it, we are talking about the continuity of cultures, the preservation of heritage, the inextricable connection of modernity with the past. This problem is also related to such modern issues as protecting the environment, protecting it from numerous destructions associated with the development of life on Earth and violation of the ecological environment. These are problems, so to speak, of a higher order. But besides them, there are other urgent problems that affect the interests of all humanity, which can only be solved through joint efforts. For example, the task of eliminating hunger in some areas of the world where the most underdeveloped populations live; Solving this enormously complex problem requires the efforts of all countries and peoples. It seems to me that the problem you raised about the discrediting of historical heritage by progress rather rests not on the destructive impact of “progress” in the literal sense of the word, but on the often thoughtless and therefore criminal attitude towards what has already been created. Of course, history puts everything in its place, preserving and sometimes bringing back to life something worthy of the memory of posterity. But the task of man is not to allow correct historical assessments to be given at too high a price. Indeed, often the desire to implement projects that are not fully thought out leads to the destruction of entire blocks of historical and architectural monuments, the demolition of the most valuable structures, in their place standard buildings are erected.

Having visited Japan, I was convinced with my own eyes that the Japanese, like the Russians, have a natural, vital need to preserve and protect their traditions and historical heritage.

I share your point of view that the path to “self-survival” of historical heritage is regrettable. Indeed, I would like that, with the humane pace of progress, the past would not be destroyed, but would serve as a history lesson, a visual aid for aesthetic and moral education, and would be beneficial.

It is especially dangerous when cultural heritage is sacrificed to economic interests. Old buildings require significant material costs. The economic efficiency of their use is insignificant. It is cheaper to build a new building than to renovate an old one. It is more profitable to destroy the garden in order to build a building and rent it out. For these reasons, monuments ancient architecture are gradually destroyed.

Meanwhile, the new generation, which does not have close ties with the past of the people, unfamiliar with the history of ancient cities, grows up limited. This primarily stems from isolation from the cultural and spiritual heritage of the people.

Of course, different people assess this or that historical value in their own way. Their assessments vary depending on circumstances and time. I believe that when making decisions, it is necessary to take into account the opinion of broad layers who advocate careful treatment of historical heritage, regardless of whether the majority or a small number of specialists speaks out for this. It should be taken into account that what was destroyed is lost forever, since it cannot be recreated in its original form.

You have traveled a lot and know well that what you see in a foreign country remains in your memory for a long time, makes you think, make generalizations, and often reconsider your views. As a result, a person becomes spiritually richer, more purposeful, he develops humanistic views and a sense of internationalism. For example, you write that, having seen America, you felt “creative vitality” in it; having visited China, you thought about the wisdom of man and the weight of history; under the influence of what you saw in India, you involuntarily delved into philosophical reflection; in the Soviet Union, you were imbued with a beneficial belief in the limitless possibilities of the people, whose whole will is directed towards a bright future. You have amazingly accurately formulated your impressions of visiting our country. In fact, the Russians, the entire Soviet people, demonstrate an unbending will, especially in difficult and tragic moments. This is clearly evidenced by history and the events of the last world war. The great Leo Tolstoy and our contemporary Sholokhov devoted many pages to the Russian will, to the Russian character. In the last war, the Soviet country lost a third of its national wealth. Entire cities and towns, villages and villages in the European part of our country were destroyed. But the will of the people, the people’s desire for life, the humanism that characterizes Soviet people, helped us rise from the ruins.

Evidence of cultural exchange between our countries is the Japanese love for Russian literature. Many people know Russian classics well: Pushkin, Tolstoy, Dostoevsky, Gorky, Chekhov and Turgenev. Many people literally read “War and Peace”, “The Brothers Karamazov” and other works. Anniversaries dedicated to the 100th anniversary of the birth of A.P. were held in various cities of Japan. Chekhov, 100th anniversary of the death of F.M. Dostoevsky. The Cherry Orchard and other plays by A.P. continue to be staged on the Japanese stage. Chekhov, Russian folk songs such as “Dubinushka”, “Troika” and others are often performed.

In this regard, I would like to ask in what form do Soviet people come into contact with Japanese literature and art? What Japanese culture spread in the Soviet Union?

You pose the question: Are Soviet readers familiar with works of Japanese literature? Of course. Moreover, many works by Japanese authors, as they say in the West, have become bestsellers in our country. In the USSR, many thousands of copies were published of Japanese three hundred books in an excellent translation by Vera Markova. These translations, as I heard, are highly appreciated by the Japanese, who know Russian well. Reprinted several times by Y. Kawabata. We have translated and published the classic anthology “Manesyu”; wonderful examples of the poetic art of ancient Japan - tales of the Taira house, Prince Genji, etc. I will not list here the works of modern Japanese authors who are widely popular among our readers.

Here, in answer to your question, I want to say that, in addition to the passion for Japanese literature, different kinds Japanese applied arts. An example is the mass passion for the art of arranging bouquets. Not only in Moscow, but also in other cities of the Soviet Union, many people are interested in this, so the Japanese word “ikebana” has become widely known in our country.

But we are also interested to know how the Japanese feel about the art of our country. You say that Japan is well acquainted with the main classic works of Russian and Soviet literature. I have heard that the older generation of Japanese is indeed widely educated, but young people sometimes do not know not only foreign classics, but also do not truly deeply assimilate their own classical heritage. Of course, Japan is a country with an extremely high level of education, but the curriculum is a program, and thoughtful reading of a work is a completely different matter. Due to their horizons, young people are sometimes unable to truly deeply and holistically perceive the thought of the greats. But if a young man or girl has received a good aesthetic education and read serious authors, then in adulthood they will certainly return to them more than once and will find in these works much more than during their first youthful reading.

The fact that various cities in Japan celebrated the 100th anniversary of the birth of A.P. Chekhov and the 100th anniversary of the death of F.M. Dostoevsky, apparently indicates that the ideas contained in the works of these classics are close and understandable to the Japanese. Real art, real works do not need advertising. They are a value in themselves, being in the global treasury of the cultural heritage of mankind. And therefore, the works of Tolstoy, Dostoevsky, as well as Shakespeare, Goethe, Schiller and other classics, have become a universal property. Of course, every country is proud of its brilliant compatriots who have given the world excellent examples of one or another type of art and craftsmanship. This, it seems to me, is good pride and in the highest sense is an excellent example of patriotism.

In world history, the Silk Road played an important role as a major artery of cultural exchange connecting East and West. The “Silk Road” refers to a series of trade caravan roads that covered a huge distance from the ancient Chinese capitals of Luoyang and Chang'an to Rome. Although this route was called the “silk” route, its role was not limited to just transporting silk from China. It brought precious stones and jewelry from the West to the East. While performing a trade and economic function, the Silk Road simultaneously contributed to the development of cultural exchange and the spread of religious teachings: Buddhism, Christianity, and Islam. Thus, the “Silk Road” at one time was an important channel of cultural relations and had a great positive impact on the development of the cultures of the West and the East.

Thanks to the Silk Road, items of exchange reached not only the areas between Chang'an and Rome: goods from the East penetrated into the countries of Northern Europe, all the way to England, and from the West, all the way to Japan. The Shosoin National Museum houses various exhibits of Persian art, including a lacquer vase with a smooth decorative design, a lapis lazuli flower vase, samples of textiles and musical instruments. These exhibits indicate the intense cultural exchange that took place along the Silk Road.

Of course, the driving force behind this exchange (since we are talking about a trade route) was, in all likelihood, the desire for profit. But still, it seems to me, first of all, people sought to know the unknown.

You touch on the topic of rapprochement between East and West. When this issue is raised, I understand that we are talking about the rapprochement of cultures, human heritage, the exchange of achievements, the study of traditions and customs that were formed among the peoples living in the western and eastern parts of our planet. Of course, the concept of “West-East” is purely conditional, based on which side you look at and what is east and what is west in relation to each other. But let’s not delve into the jungle and follow the conventions that arose before us.

A person cannot exist in a confined space. The desire to expand their understanding of the world has always attracted people to get closer to each other. I think it was this that forced the ancient ancestors to undertake courageous journeys, to overcome incredible difficulties in order to expand their horizons, their understanding of the Universe, as our planet was called in ancient times. This is how the famous “Silk Road” arose, which from the 2nd century BC. e. up to the 16th century AD. e., when navigation began to develop, it brought people happiness and sorrow, the joy of knowledge and the sadness of loss. Be that as it may, this route played a historical role, it was the first caravan road that connected East and West, and at the same time it became a path along which different cultures and different civilizations came together.

In the western part of Turkmenistan, where the Silk Road passed, numerous traces of ancient cities have been preserved. Excavations are underway in some areas. With the help of excavations and research, it will be possible to expand ideas about the appearance of ancient states. I am very interested in everything connected with the so-called Lunar Empire, or the Kushana dynasty, from which came King Kanishka, who became famous for spreading the teachings of the Buddha.

It is believed that during the time of King Kanishka, Buddhist teachings received great development and wide dissemination. Before and after the Kushan period, the Silk Road paved the way for Buddhism to the East. In the western part of Turkmenistan, in the cities of Termez and Frunze, monuments of Buddhist culture were discovered. Extensive archaeological research is being conducted in this area in the Soviet Union. In this regard, I would like to clarify the boundaries of the ancient Kushan kingdom on the territory of the USSR, the spread of Buddhist teachings in ancient times. Japanese scientists are also engaged in similar research, so I would be grateful if you, Mr. Rector, could tell you about the current state of research on the “Silk Road” in the USSR.

On the “Silk Road” at the end of the 1st-3rd centuries. n. e. there was a state ancient world, Kushan kingdom. It was located on a vast territory, including a significant part of modern Central Asia, Afghanistan, Pakistan, and Northern India. Historians claim that this kingdom extended all the way to Xinjiang. As far as I know, despite its significant role in the history of the ancient world, the Kushan kingdom has not been studied deeply enough. General overview the history of the Kushan kingdom can be obtained from reports of Chinese and Roman authors, as well as from the analysis of Kushan coins and a few inscriptions. The exact chronology of the Kushan kingdom has not yet been established. Historians believe that the Kushan kingdom arose at the turn of the century. e., approximately a hundred years after the defeat of the Greco-Bactrian kingdom by nomads, who formed a number of separate principalities or states. One of these principalities on the territory of the former Bactria, led by the Kushan tribe, formed the center of the Kushan kingdom. The main achievements of the Kushans are associated with the names of the kings Kud-zhuly Kadphises, his son Vima Kadphises and their most famous king - Kanishka. The heyday of the Kushan kingdom occurred during the reign of Kanishka and his son.

The most significant excavations of Kushan settlements were carried out in Bagram and Baghlan (Afghanistan), in Taxila (Pakistan) and a number of places in the Uzbek and Tajik SSR (the territory of the former northern Bactria). Archaeologists have established that during the Kushana period, large construction work was carried out on the territory of their state, there were large cities, irrigation received significant development, and crafts developed. The connections of the Kushans with China, Parthia and Rome are well traced (the Kushan kingdom and Rome exchanged embassies). These connections were carried out along the “Great Silk Road” - from the capital of China through the territory of the Kushans to Syria, by sea from Egypt to the ports of Western India. At that time, Syria and Egypt belonged to Rome. Under the Kushans, Buddhism became widespread. His influence went from India to Central Asia and the Far East.

It is interesting that the art of the Kushans developed within the framework of a number of already established schools by that time (Bactrian, Paropamisad, Gandhara, Mathura). It represents as a whole a phenomenon of the Hellenic culture of the Middle East. Thus, even in ancient times, cultural exchange was at a high level. It is also obvious that during the conquest of some peoples by others, during the fall of states, the culture of the defeated sometimes did not disappear. As a rule, nomadic conquerors were culturally inferior to the peoples, tribes and states they raided. During conquest, culture spread among the conquerors, became an integral part of their existence, and thereby defeated the victors. In the sculpture of the Kushan period (clay, plaster and stone - the latter, of course, the influence of Greece and Rome) is dominated by themes of glorification of the Kushan kings, mythological subjects, and the iconography of Buddha and bodysattvas is formed. In sculpture and painting of the Kushan kingdom, the realistic principle gradually gives way to the hieratic. The art of the Kushans had a significant influence on the subsequent development of the artistic culture of Central Asia, Afghanistan and India.

The decline of the “Silk Road” is associated with the destruction of cities in these areas by the hordes of Genghis Khan and at the same time with the rapid development of navigation. As land routes became dangerous and were often destroyed, the importance of the sea route along which cultural connections were carried out increased. Nowadays, air routes make it possible to carry out cultural exchanges between countries located at a considerable distance from each other.

In recent years, as a result of the rapid development of science and technology, great progress has been made in communications. Thus, qualitatively new opportunities for exchange have emerged, much greater than during the “Silk Road”. Today, hot deserts and dangerous trails are no obstacle to cultural exchange. But new obstacles appeared: antagonism, various prejudices, contempt, arrogance and arrogance, suspicion.

Therefore, it seems to me that in our time there has been an urgent need to open the “spiritual Silk Road” in the minds of people who still have various prejudices that hinder the development of cultural exchange.

While visiting Moscow State University, I was given the opportunity to speak on the topic “A new path of cultural exchange between East and West.” In my speech, I said that “now more than ever, it is necessary, by overcoming national interstate and ideological barriers, to open a “spiritual Silk Road” that would connect the souls of people and create the opportunity for the development of cultural exchange between different peoples. No matter how difficult it may be to overcome historical confrontation, the masses living in the modern world do not have to bear the burden of hatred accumulated in the past. The moment you manage to discern a “person” in your opponent, all obstacles will immediately collapse.”

The obstacles that stand between people are just an illusion. Interethnic hatred and racial discrimination from beginning to end are artificially invented by people themselves. We must understand that in fact all these obstacles are within ourselves. We often pass off black as white, and vice versa. First of all, you need to get rid of this, which will allow you to look at yesterday’s enemy as a person.

In this sense, I am sure that the salvation of humanity lies in humanism. A new subject is needed - “human studies”, which would teach us to see in every person, first of all, a person.

The history of human relations is a continuous progressive process. In our time, when distances of thousands of kilometers are not an obstacle to communication between people, when, after boarding a plane, you can have dinner in Moscow and breakfast in Tokyo, the pace of rapprochement between peoples, it would seem, should not be inferior to the rapidity of speed. However, not everything is so good here yet. Moreover, some are still convinced that everything can only be resolved by force. This means that some people are not so far removed from the savages in their mental development. But I believe in human reason, in new political thinking, which M.S. constantly calls for. Gorbachev, and is firmly convinced that the rational principle will win. Humanity will make the only right choice, and no political adventures that pile up barriers to communication between peoples will lead people astray from the “Silk Road,” which leads to rapprochement, to progress, to harmony.

COURSE WORK

PROBLEMS OF GLOBALIZATION IN THE SYSTEM OF INTERNATIONAL CULTURAL EXCHANGE

CONTENT:

INTRODUCTION........................................................ ............... 3

Chapter 1.Globalization, intercultural communications and cultural exchange.......... 5

1.1.Globalization as a socio-cultural reality.................................... 5

1.2. The problem of the relationship between value systems................................... 10

1.3. Intercultural exchange in international communication flows........... 15

Chapter 2. Practice of organizing international cultural exchange.................................... 19

2.1. Formation of cultural policy in Russia.................................... 19

2.2.Cultural exchange programs as a mechanism for overcoming contradictions between value systems.................................................... ............................... 24

CONCLUSION................................................. ............... 27

BIBLIOGRAPHY................................................ ...... 29

INTRODUCTION

The problems of finding one’s place in the global cultural space and the formation of nationally oriented approaches in domestic and foreign cultural policy are of particular relevance for Russia, which became a country in 1991. independent state. The expansion of Russia's openness has led to an increase in its dependence on the cultural and information processes taking place in the world, primarily such as the globalization of cultural development and the cultural industry, the outpacing growth of Anglo-American influence in it; commercialization of the cultural sphere, increasing dependence of culture on large financial investments; the rapprochement of “mass” and “elite” cultures; the development of modern information technologies and global computer networks, the rapid increase in the volume of information and the speed of its transmission; reduction of national specificity in global information and cultural exchange.

All of the above determined purpose of the course work , which consists of studying the problems of globalization in the system of international cultural exchange.

IN work tasks includes:

1) reveal the phenomenon of globalization as a socio-cultural reality, show its problems and contradictions.

2) analyze the features of modern intercultural exchange and participate in it international organizations and the Russian Federation.

The work used publications of domestic (V.V. Natochy, G.G. Pocheptsov, M.R. Radovel, etc.) and foreign authors (J.A. Alonso, A.M. Kacowicz, I. Wallerstein), documents from UNESCO, the Russian Federation, network materials Internet.

Chapter 1.Globalization, intercultural communications and cultural exchange

1.1.Globalization as a socio-cultural reality

Globalization by the beginning of the 21st century. no longer just a subject of theoretical debate and political debate, globalization has become a social reality.

In it you can see:

Intensification of cross-border economic, political, social and cultural ties;

The historical period (or historical era) that occurred after the end of the Cold War;

The transformation of the global economy, literally driven by the anarchy of financial markets;

The triumph of the American value system, ensured by the combination of an illiberal economic program with a program of political democratization;

An orthodox ideology that insists on the completely logical and inevitable culmination of the powerful tendencies of a functioning market;

Technological revolution with numerous social consequences;

Failure of nation states to cope with global problems (demographic, environmental, human rights and nuclear proliferation) requiring global solutions
.

From the point of view of the formation of global civilization, experts usually identify four sociocultural megatrends:

Cultural polarization. Foci of possible polarization in the coming century: growing economic and environmental inequality (between peoples and regions, within individual countries), religious and market fundamentalism, claims to racial and ethnic exclusivity, the desire of individual states or military-political blocs to expand the zone of their control in a fragmented world , the proliferation of weapons of mass destruction, the struggle for access to scarce natural resources.

Cultural assimilation. It is generally accepted that the last two decades of the last century were marked by the triumph of the ideas of Western liberalism, and F. Fukuyama’s thesis about the “End of History” read: “Westernization” as the consistent subordination - through an ever-expanding system of world markets - to Western values and the Western way of life of all economically active segments of the population Earth - there is no alternative. The process of establishing universal (universal) norms and rules in international relations is expanding.

Cultural hybridization. This megatrend towards the end of the twentieth century. acquires completely new qualities: the processes of “creolization” of culture, which traditionally led to the formation of new ethnic communities, are complemented by processes of transcultural convergence and the formation of translocal cultures - cultures of the diaspora, rather than traditionally localized cultures striving to gain a national-state identity.
The intensification of communications and intercultural interactions, the development of information technologies contribute to the further diversification of the diverse world of human cultures, and not their absorption into some universal global culture(which we will talk about later). The world is gradually turning into a complex mosaic of translocal cultures interpenetrating each other, which form new cultural regions with a network structure. An example is the new professional worlds that have arisen due to the growth of computer and telecommunications networks.

Cultural isolation. XX century gave numerous examples of the isolation and self-isolation of individual countries, regions, political blocs, and the means of political and cultural isolation (Sanitary Cordons) or cultural self-isolation (Iron Curtain) were resorted to in order to consolidate social systems against external and internal enemies. The sources of isolationist tendencies in the coming century will be: cultural and religious fundamentalism, environmental, nationalist and racist movements, the rise to power of authoritarian and totalitarian regimes that will resort to measures such as sociocultural autarky, restrictions on information and humanitarian contacts, freedom of movement, tightening censorship, preventive arrests, etc.

The main axes along which the civilizational shift occurs at the end of the 20th - beginning of the 21st centuries. appear as follows:

A) Vlculture Axis” - a shift from cultural imperialism to cultural pluralism.

B) Society Axis - a shift from a closed society to an open society.

Culture of Consolidation characterized by the dominance of synchronous organizational systems, all changes and functions of which are strictly linked in time.

The culture of consolidation is characterized by an autarkic type of management - either non-productive activity and balancing on the brink of survival, or production associated with the need to replenish diminishing sources of “natural gifts” (picking fruits, hunting, fishing; in more developed economic formations - mining and other types of raw materials, extensive agriculture). The main ethical value of this archetype is social justice, the measure of which is determined by authority (religious, spiritual, political), and the basic moral and psychological principle is collectivism.

Fig. 1. Main cultural archetypes in the era of globalization

Competition culture implemented in the forms of random organizational systems that involve contractual relations between interested participants. Such systems are characterized by an entrepreneurial organizational culture, in which forms of organizing joint and individual activities predominate.

The main ethical value of a competitive culture is personal freedom as a guarantee of success, and the basic moral and psychological principle is individualism.

Culture of confrontation characteristic h closed (hierarchical) organizational systems with bureaucratic management forms and a bureaucratic organizational culture, in which forms of organizing joint and consistent activities predominate. Each higher level of the organizational hierarchy is called upon to resolve conflicting relationships that arise at the lower level. Therefore, the area of goal determination inherent in this culture turns out to be the interests of the Supreme Commanders.”

Culture of cooperation assumes open organizational systems with democratic management forms. Participatory organizational culture with a predominance of forms of organizing joint creative activities. The area of goal determination is the legitimate interests of the majority of the people with mandatory consideration of the interests of the minority.

Fragmegration- a term meaning a combination of processes of integration and fragmentation, introduced by the American political scientist J. Rosenau. This is the formation and strengthening (integration) of blocs and unions of “national states.”

Localization- the consolidation of ethnic and civilizational formations based on fundamentalist ideologies that pursue a policy of cultural isolation as a surrogate form of social and cultural tolerance makes the formation of a global civilization impossible.

Glocalization- the term was proposed by the head of the Japanese corporation VlSoniV" Akio Morita) - the combination of processes of modernization of local cultures with the achievements of the emerging global multicultural civilization occurs as a result of cultural hybridization, i.e. constructive cooperation and mutual enrichment of cultures within cultural regions.

Actually globalization can be considered as a mega-trend of cultural assimilation (according to I. Wallerstein, it corresponds to the forecast scenario of the “Democratic Dictatorship”), which found its expression in the universal neoliberal doctrine.

The greatest challenge today is managing the ideological conflicts that permeate every religion and every culture.

Existing trends predetermine a new quality of intercultural communication (IC), where the framework principles of interaction can be formulated as follows:

1. MC participants should perceive each other as equal parties, freed from any sense of self-superiority.

2. You should listen to each other carefully, carefully understanding the arguments.

3. To deny yourself many things.

4. Always start from scratch, building a new type of relationship between equal parties.

1.2. The problem of the relationship between value systems

If we look at globalization from the point of view of the problem of the relationship and interaction of value systems, then first of all it should be noted that in the modern world, with its ever-increasing trends towards integration and dialogue, the question of a full understanding of each other by people representing different forms is becoming increasingly important. and the content of the culture of thinking, values and behavior. The question of the possibility or impossibility of cross-cultural communication, the problems that arise in connection with it, the loss of some meanings and meanings when representatives of different cultures come into contact, should be interpreted as a question of a conflict of identities. In other words, a situation of misunderstanding naturally arises between representatives of different cultures - national, religious, professional or organizational.

The most important condition for intercultural communication of ethnic groups is the characteristics of their value worlds, the relationship between their value systems. At the same time, the global socio-historical circumstances in which certain ethnic subjects are placed by the will of fate practically do not depend on them and at the same time significantly determine their relationships. In addition, these relationships can be consciously regulated by people and are associated with their own choice - to live in peace and friendship or in enmity and anger.

Scientists rightly believe that in order to overcome conflict and tension between different ethno-national communities, objective and accurate knowledge of the value (cultural) systems of the corresponding communities, the qualitative and quantitative relationship between such systems is of great importance.

In this regard, the understanding of such entities (or phenomena) as geoculture, global culture, intercultural communications, determining the coordinates of value systems in the modern world.

For example, regarding the term geoculture, then in its first meaning it is a synonym for “cultural imperialism”, the cultural power of the industrialized World North over the economically backward countries of the South. The concept “Vlgeoculture” became widespread in science after the publication of the book “VlGeopolitics and Geoculture” by the American scientist Immanuel Wallerstein in 1991.” “VlGeoculture”, according to Wallerstein, is the cultural foundation of the capitalist world-system that formed at the beginning of the 16th century. and now - after the collapse of the socialist experiment - experiencing the most significant crisis in its history. The basis of geoculture, Wallerstein believes, is made up of three beliefs: (a) that states that are present or future members of the United Nations are politically sovereign and, at least potentially, economically autonomous; (b) that each of these states has in fact only one, at least one predominant and original, national culture"; (c) that each of these states can, over time, separately “develop” (which in practice apparently means achieving the standard of living of the current OECD members).

“VlGeoculture” of the world-system, an ideological justification for the inescapable inequality between the rich center and the poor periphery in the 20th century. there was liberalism, the general belief that a politically free nation, having chosen the correct (capitalist or socialist) economic course of development, would achieve success and power. Now humanity is experiencing the collapse of former liberal hopes, so in the very near future the world-system must change significantly.

WITH global culture also not everything is clear. Its possibility and desirability are actively denied. This denial is rooted in many schools of thought - deconstruction, postmodernism, postcolonialism, poststructuralism, cultural studies - although, of course, there are very different approaches within each of these movements. The point of the entire argument is that the statement of universal truths is, in fact, the “Fundamental Narrative” (i.e., the global narrative), which in practice is nothing more than the ideology of the dominant groups in the world system. The various proclaimed universal truths are nothing more than particular ideologies. But this statement does not yet answer the question: Do universal moral norms exist in principle? Is a global culture possible?

Some would like to admit that universalism is always historically contingent, without denying that the desire to create an acceptable global culture has always accompanied human history. Moreover, without the requirement of universality, regardless of how it is characterized - as universal correspondence, universal applicability or universal truth - no academic discipline can justify its right to exist
.

At the same time, it is obvious that information revolution, changed the traditional balance of power in society, forced people to talk about a single global information community - a society in which, at first glance, there seems to be no place for ethnocultural characteristics, nations and national relations, national traditions, about a single information space, about a new civilization without national borders. And as if in contrast to the emerging new cultural reality, from the second half of the 20th century in American and then in European science, the growth of the ethnic factor in social processes was recorded. This phenomenon was even called the “Ethnic Revival.” Ethnic values again began to acquire special significance. Year after year, the struggle of ethnic minorities for the expansion of their ethnocultural rights in America and Europe became more active, and in the 1980-90s this process swept over Russia. And such social activity does not always take place in a calm manner; sometimes it is expressed in the form of open social conflicts, accompanied by a wave of violence.

As a result, a number of contradictions arise between these two trends:

Contradiction between modernism and traditionalism;

The contradiction between “one’s own” and “another’s”, which is especially characteristic in the dialogue of two cultures - European and Asian, more precisely, Western and Eastern;

The contradiction between global and local forms of culture, which in the light of the Information Revolution takes on a special meaning;

The contradiction between the technical and humanitarian aspects of culture.

The theoretical aspects of these contradictions are not sufficiently understood, while the very fact of their existence in modern society is no longer denied by anyone. Of particular interest to researchers is the study of the interaction of local and global forms of culture; there is a growing need to predict the further impact of the information revolution on the ethnic components of culture and vice versa.

It is a mistake to think that cultural globalization is only the spread of Western mass culture, in fact, there is interpenetration and competition of cultures. The imposition of Western cultural standards in those nation states where historical and cultural traditions are especially strong leads to an ethnocultural upsurge, which sooner or later will be expressed in the strengthening of nationally colored social ideologies. At the same time, states that have “weak” roots of cultural traditions due to the nature of their history are experiencing the modern crisis of public consciousness much weaker. The interaction of local and global culture ultimately occurs along the path of processing cultural innovations and adapting them to oneself,” while the threshold for the perception of innovations by the civilizational system is determined by the traditionalism of a given society.

Analyzing this aspect of the problem, it should be noted that the core of each culture has high immunity, resisting the penetration and influence of other cultures; on the contrary, unified norms, standards and rules formed within the framework of Western civilization spread relatively easily on a global scale, which is explained by the fact that generally accepted Western structures, institutions, standards and rules grow on the basis of a historically established sum of technologies, which always presupposes the presence of identical rational mechanisms management, rational activities and rational organizational forms. In cases where we are talking about highly adaptive cultures, for example, Japanese, Korean, and partly Chinese, the process of modernization transformations occurs, as a rule, not only painlessly, but even with a certain acceleration.

The above allows us to conclude that the era of globalization in the cultural aspect carries at least two trends: on the one hand, it is a change in the traditional way of human life, on the other hand, it stimulates adaptation defense mechanisms culture, this process sometimes acquires an acutely conflictual character.

1.3. Intercultural exchange in international communication flows

A major role in eliminating the contradictions inherent in the global process of interpenetration of cultures belongs in modern society to the United Nations, which considers cultural and scientific exchange, intercultural communications as important elements in moving towards international peace and development. In addition to your main activity in the field of education, the United Nations Educational, Scientific and Cultural Organization (UNESCO) focuses on three other areas - science for development; cultural development (heritage and creativity), as well as communication, information and computer science.

The 1970 UNESCO convention prohibits the illegal import, export and transfer of cultural property, and the 1995 convention promotes the return of stolen or illegally exported cultural objects to the country of origin.

UNESCO's cultural activities aim to promote the cultural dimensions of development; promoting creation and creativity; preservation of cultural identity and oral traditions; promotion of books and reading.

UNESCO asserts itself as a world leader in promoting press freedom and the pluralistic and independent nature of media mass media. In its main program in this area, it seeks to promote the free flow of information and strengthen the communication capabilities of developing countries.

The UNESCO Recommendations for the International Exchange of Cultural Property (Nairobi, 26 November 1976) states that the General Conference of the United Nations Educational, Scientific and Cultural Organization recalls that cultural property is the fundamental element of the civilization and culture of peoples. The Recommendations also emphasize that the expansion and strengthening of cultural exchanges, ensuring a more complete mutual acquaintance with achievements in various fields of culture, will contribute to the enrichment of different cultures, while respecting the originality of each of them, as well as the value of the cultures of other peoples, constituting the cultural heritage of all mankind. The mutual exchange of cultural property, once it is provided with legal, scientific and technical conditions that make it possible to prevent illegal trade and damage to these values, is a powerful means of strengthening mutual understanding and mutual respect between peoples.

Moreover, by "international exchange" UNESCO means any transfer of ownership, use or storage of cultural property between states or cultural institutions of different countries - be it in the form of loan, transfer for storage, sale or gift of such property - carried out in conditions which can be agreed upon between the interested parties.

The UN and UNESCO constantly emphasize the inequalities of information flows that exist in the modern world. Back in 1957, UNESCO drew the attention of the UN General Assembly to a kind of information hunger based on the discrepancy in exchange between the rich countries of the North and the poor countries of the South.

The world gets 80% of its news from London, Paris and New York
. Industrialized countries fully control areas such as scientific and technical information, information related to industrial, commercial, banking, trade operations, information about natural resources and climate received from satellites. Such information is controlled by government agencies and large corporations and does not reach developing countries. In this case we have a one-way street.

This causes some concern to the UN and UNESCO, since the quantitative superiority will certainly turn into a qualitative one. A similar discrepancy is also observed at the level of cultural exchange.

There are also other types of asymmetry that make communication fundamentally unequal. For example, there is a so-called external asymmetry when multinational companies begin to take over the content of cultural and entertainment programs in developing countries. The incentive to produce home-produced programs, films, and books is gradually disappearing. The result is a monotony of tastes, styles and content of cultural life.

In general, this is an important issue because the free exchange of information, protected by the international community, is not being realized today. This is a significant problem also because the development of the country and the corresponding communication capabilities are interconnected. Therefore, UNESCO is focusing its efforts on the formation of a new world information and communication order that makes information exchange more equivalent.

Chapter 2. Practice of organizing international
cultural exchange

2.1. Formation of cultural policy in Russia

Cultural policy can be defined as a set of measures taken by various social institutions, and aimed at forming a subject of creative activity, defining conditions, boundaries and priorities in the field of creativity, organizing the processes of selection and transmission of created cultural values and benefits and their assimilation by society.

The subjects of cultural policy include: government bodies, non-state economic and business structures and cultural figures themselves (the latter play a dual role in cultural policy, being both its subjects and objects). In addition to cultural figures, the objects of cultural policy include the sphere of culture itself and society, considered as a set of consumers of created and distributed cultural values.

In the field of formation of Russia's foreign cultural policy, it should be noted that in the last decade Russia has gained the opportunity to redefine its internal and external cultural policies, develop the legal framework for international cultural interaction, conclude agreements with foreign countries and international organizations, and formulate a mechanism for their implementation . The country has begun the process of transforming the previous system of international cultural cooperation, which developed under the administrative-command system, into a new democratic system based on universal human values and national interests. The democratization of international relations contributed to the elimination of strict party-state control over the forms and content of international cultural exchanges. The Iron Curtain, which for decades had hampered the development of contacts between our society and European and world civilization, was destroyed. Professional and amateur artistic groups and cultural institutions were given the opportunity to independently establish foreign contacts. Gained the right to exist various styles and areas of literature and art, including those that previously did not fit into the framework of official ideology. The number of government and public organizations taking part in cultural exchanges has increased significantly. The share of non-state financing of events held outside the country (commercial projects, sponsorship funds, etc.) has increased. The development of foreign relations between creative teams and individual artists on a commercial basis not only helped to increase the international prestige of the country, but also made it possible to earn significant foreign currency funds necessary to strengthen the material base of culture. Political and bureaucratic obstacles in processing travel of Belarusian citizens abroad have been reduced.

Guided by the Foreign Policy Concept of the Russian Federation
and in accordance with the Decree of the President of the Russian Federation of March 12, 1996 No. 375 Vlo on the coordinating role of the Ministry of Foreign Affairs of the Russian Federation in pursuing a unified foreign policy line of the Russian Federation, the Ministry of Foreign Affairs of Russia carries out a great deal of work on the formation of cultural cooperation between Russia and foreign countries.

The core task of Russia's foreign cultural policy is to form and strengthen relations of mutual understanding and trust with foreign countries, develop equal and mutually beneficial partnerships with them, and increase the country's participation in the system of international cultural cooperation. The Russian cultural presence abroad, as well as the foreign cultural presence in Russia, helps to establish for our country a worthy place on the world stage, consistent with its history, geopolitical position, total power and resources.

International cultural cooperation includes ties in the field of culture and art, science and education, the media, youth exchanges, publishing, museums, libraries and archives, sports and tourism, as well as through public groups and organizations, creative unions and separate groups citizens.

The basis of ties in the field of culture are artistic and artistic exchanges in their traditional forms of touring and concert activities. The high authority and uniqueness of the domestic performing school, the promotion of new national talents to the world stage ensure a stable international demand for the performances of Russian masters.

In the system of educational exchanges, an important role belongs to the implementation of a retraining program abroad for Russian management personnel represented by managers of real sectors of the economy and civil servants.

Among the regulations aimed at regulating cultural exchange between Russia and foreign countries, an important role is also played by the Decree of the Government of the Russian Federation of January 12, 1995 N 22 “On the main directions of cultural cooperation of the Russian Federation with foreign countries”, which in particular states that cultural cooperation The Russian Federation with foreign countries is an integral part of Russian state policy in the international arena.

As an example indicating the serious attention of the state to issues of cultural exchange, one can cite the activities of the Russian Center for International Scientific and Cultural Cooperation under the Government of the Russian Federation (ROSZARUBEZHTSENTR). The main task of Roszarubezhtsentr is to promote the establishment and development of information, scientific, technical, business, humanitarian, and cultural ties between Russia and foreign countries through its system of representative offices and centers of science and culture (RCSC) in 52 countries of the world.

Roszarubezhtsentr has the following main tasks: developing, through Russian centers of science and culture (RCSC) and its representative offices abroad in 68 cities in Europe, America, Asia and Africa, a wide range of international relations of the Russian Federation, as well as promoting the activities of Russian and foreign non-governmental organizations in developing these connections; promoting the formation abroad of a comprehensive and objective understanding of the Russian Federation as a new democratic state, an active partner of foreign countries in interaction in cultural, scientific, humanitarian, information fields and the development of world economic relations.

An important area of activity of Roszarubezhcenter is participation in the implementation of state policy for the development of international scientific and cultural cooperation, familiarizing the foreign public with the history and culture of the peoples of the Russian Federation, its domestic and foreign policy, scientific, cultural, intellectual and economic potential.

In their activities, Roszarubezhcenter promotes the development of contacts through international, regional and national governmental and non-governmental organizations, including with specialized organizations and institutions of the UN, the European Union, UNESCO and other international organizations.

The foreign public is given the opportunity to become acquainted with the achievements of Russia in the field of literature, culture, art, education, science and technology. These same chains are served by holding complex events dedicated to the constituent entities of the Russian Federation, individual regions, cities and organizations of Russia, and the development of partnerships between cities and regions of the Russian Federation and other countries.

Despite the state's attention to issues of cultural exchange, in recent years the cultural sphere has been within the strict framework of market relations, which significantly affects its condition. Budget investments in culture have sharply decreased (both in percentage and in absolute terms). Most of the regulations adopted by the authorities regulating relations in this area are not implemented. The financial situation of both the cultural sector in general and creative workers in particular has deteriorated sharply. Increasingly, cultural institutions are forced to replace free forms of work with paid ones. In the process of consuming the services provided by society

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Introduction

1. Intercultural communication

1.1 The concept and essence of intercultural communication

1.2 Intercultural exchange in international communication flows

2. Russian policy in the field of culture. Forms of cultural exchange

Conclusion

Bibliography

Introduction

Cultural exchanges are designed to establish and maintain stable and long-term connections between states, public organizations and people, and contribute to the establishment of interstate interaction in other areas, including in the economic sphere. International cultural cooperation includes connections in the field of culture and art, science and education, the media, youth exchanges, publishing, museums, libraries and archives, sports and tourism, as well as through public groups and organizations, creative unions and individual groups of citizens . The problems of finding one’s place in the global cultural space and the formation of nationally oriented approaches in domestic and foreign cultural policy are currently of particular relevance for Russia.

The expansion of Russia's openness has led to an increase in its dependence on the cultural and information processes taking place in the world, primarily such as the globalization of cultural development and the cultural industry, the commercialization of the cultural sphere, and the increasing dependence of culture on large financial investments; the rapprochement of “mass” and “elite” cultures; the development of modern information technologies and global computer networks, the rapid increase in the volume of information and the speed of its transmission; reduction of national specificity in global information and cultural exchange.

1. Interculturalcommunication

1. 1 The concept and essence of intercultural communication

In the modern world, any people are open to the perception of other people's cultural experience and at the same time are ready to share the products of their own culture with other peoples. This appeal to the cultures of other peoples is called "interaction of cultures" or "intercultural communication".

The desire to understand another culture, as well as the polar desire not to take other cultures into account or to consider them as unworthy, while assessing the bearers of these cultures as second-class people, considering them barbarians, have existed throughout human history. In a transformed form, this dilemma continues today - even the very concept of intercultural communication causes a lot of controversy and discussion in the scientific community. Its synonyms are “cross-cultural”, “interethnic” communication, as well as “intercultural interaction”.

We can talk about intercultural communication (interaction) only if people represent different cultures and recognize everything that does not belong to their culture as “alien.”

Participants in intercultural relations do not resort to their own traditions, customs, ideas and ways of behavior, but get acquainted with other people's rules and norms of everyday communication, while each of them constantly notes for themselves both characteristic and unfamiliar, both identity and dissent, as familiar and new in the ideas and feelings of “us” and “strangers”.

The concept of “intercultural communication” was first formulated in the work of G. Treyger and E. Hall “Culture and Communication. Model of Analysis" (1954). By intercultural communication they understood the ideal goal that a person should strive for in his desire to optimally adapt to the world around him. Since then, science has identified the most characteristic features of intercultural communication.

For example, it requires that the sender and recipient of the message belong to different cultures. It also requires communication participants to be aware of each other’s cultural differences. In its essence, intercultural communication -- this is always interpersonal communication in a special context, when one participant discovers the cultural difference of another, etc.

Finally, intercultural communication is based on a process of symbolic interaction between individuals and groups whose cultural differences can be recognized. Perceptions and attitudes toward these differences influence the type, form, and outcome of contact. Each participant in cultural contact has his own system of rules that function in such a way that messages sent and received can be encoded and decoded.

Signs of cross-cultural differences can be interpreted as differences in verbal and nonverbal codes in a specific communication context. The interpretation process, in addition to cultural differences, is influenced by the age, gender, profession, and social status of the communicant.

Thus, intercultural communication should be considered as a set of various forms of relationships and communication between individuals and groups belonging to different cultures.

There are vast territories on our planet, structurally and organically united into one social system with its own cultural traditions. For example, we can talk about American culture, Latin American culture, African culture, European culture, Asian culture. Most often, these types of culture are distinguished on a continental basis, and due to their scale they are called macrocultures. It is quite natural that within these macrocultures a significant number of subcultural differences are found, but along with these differences, common similarities are also found that allow us to talk about the presence of such macrocultures, and the population of the corresponding regions to be considered representatives of the same culture. There are global differences between macrocultures. In this case, intercultural communication takes place regardless of the status of its participants, in a horizontal plane.

Whether voluntarily or not, many people are members of certain social groups that have their own cultural characteristics. From a structural point of view, this is microcultures(subcultures) within the macroculture. Each microculture has both similarities and differences with its mother culture, which ensures that their representatives have the same perception of the world. At the same time, maternal culture differs from microculture in ethnic and religious affiliation, geographical location, economic status, gender and age characteristics, marital status and the social status of their members.

Intercultural communication at the micro level. There are several types of it:

* interethnic communication-- this is communication between individuals representing different peoples (ethnic groups). Society typically consists of ethnic groups that create and share their subcultures. Ethnic groups pass on their cultural heritage from generation to generation, and thanks to this they maintain their identity in the environment of the dominant culture. Coexistence within one society naturally leads to mutual communication between different ethnic groups and the exchange of cultural achievements;

* countercultural communication between representatives of the mother culture and those of its elements and groups that do not agree with the dominant values and ideals of the mother culture. Countercultural groups reject the values of the dominant culture and put forward their own norms and rules that contrast them with the values of the majority;

* communication among social classes and groups-- is based on the differences between social groups and classes of a particular society. Differences between people are determined by their origin, education, profession, social status, etc. The distance between the elite and the majority of the population, between rich and poor is often expressed in opposing views, customs, traditions, etc. Despite the fact that all these people belong to one culture, such differences divide them into subcultures and affect communication between them;

* communication between representatives of different demographic groups, religious (for example, between Catholics and Protestants in Northern Ireland), gender and age (between men and women, between representatives of different generations). Communication between people in this case is determined by their belonging to a particular group and, consequently, the cultural characteristics of this group;

* communication between urban and rural residents-- is based on the differences between city and village in the style and pace of life, the general level of education, a different type of interpersonal relationships, different “life philosophies” that determine the specifics of this process;

* regional communication between residents of different regions (localities), whose behavior in the same situation may differ significantly. For example, residents of the northern American states are put off by the “sweet” style of communication of residents of the southern states, which they consider insincere. And a resident of the southern states perceives the dry style of communication of his northern friend as rudeness;

* communication in business culture- arises due to the fact that each organization (firm) has a number of specific customs and rules that form them corporate culture, and when representatives of different enterprises come into contact, misunderstandings may arise.

Intercultural communication at the macro level. Openness to external influences and interaction are an important condition for the successful development of any culture.

Modern international documents formulate the principle of equal rights of cultures, which implies the elimination of any legal restrictions and spiritual suppression of the aspirations of each ethnic or national group (even the smallest) to adhere to its culture and preserve its identity. Of course, the influence of a large people, nation or civilization is incomparably greater than that of small ethnic groups, although the latter also have a cultural impact on neighbors in their region and contribute to world culture.

Each element of culture - morality, law, philosophy, science, artistic, political, everyday culture - has its own specificity and affects, first of all, the corresponding forms and elements of the culture of another people. Thus, the fiction of the West enriches the work of writers from Asia and Africa, but the reverse process is also taking place - the best writers of these countries introduce the Western reader to a different vision of the world and man. A similar dialogue is taking place in other spheres of culture.

So, intercultural communication is a complex and contradictory process. In different eras, it took place in different ways: it happened that two cultures coexisted peacefully, without infringing on each other’s dignity, but more often intercultural communication took place in the form of sharp confrontation, the subordination of the weak by the strong, and the deprivation of their cultural identity. The nature of intercultural interaction is especially important these days, when most ethnic groups and their cultures are involved in the communication process.

1.2. Intercultural exchange in international communication flows

A major role in eliminating the contradictions inherent in the global process of interpenetration of cultures belongs in modern society to the United Nations, which considers cultural and scientific exchange, intercultural communications as important elements in moving towards international cooperation and development in the field of culture. In addition to its main activities in the field of education, the United Nations Educational, Scientific and Cultural Organization (UNESCO) focuses on three other areas - science for development; cultural development (heritage and creativity), as well as communication, information and computer science.

UNESCO claims to be a world leader in promoting press freedom and the pluralistic and independent nature of the media. In its main program in this area, it seeks to promote the free flow of information and strengthen the communication capabilities of developing countries.

The UNESCO Recommendations on the International Exchange of Cultural Property (Nairobi, 26 November 1976) states that the General Conference of the United Nations Educational, Scientific and Cultural Organization recalls that cultural property is the fundamental element of the civilization and culture of peoples.

The Recommendations also emphasize that the expansion and strengthening of cultural exchanges, ensuring a more complete mutual acquaintance with achievements in various fields of culture, will contribute to the enrichment of different cultures, while respecting the originality of each of them, as well as the value of the cultures of other peoples, constituting the cultural heritage of all mankind.

The mutual exchange of cultural property, once it is provided with legal, scientific and technical conditions that make it possible to prevent illegal trade and damage to these values, is a powerful means of strengthening mutual understanding and mutual respect between peoples.

Moreover, by “international exchange” UNESCO means any transfer of ownership, use or storage of cultural property between states or cultural institutions of different countries - be it in the form of loan, transfer for storage, sale or gift of such property - carried out in the conditions , which can be agreed upon between the interested parties.

2 . Russian cultural policy. Forms of cultural exchange

Cultural policy can be defined as a set of measures taken by various social institutions and aimed at forming a subject of creative activity, defining conditions, boundaries and priorities in the field of creativity, organizing the processes of selection and transmission of created cultural values and benefits and their assimilation by society.

The subjects of cultural policy include: government bodies, non-state economic and business structures and cultural figures themselves. In addition to cultural figures, the objects of cultural policy include the sphere of culture itself and society, considered as a set of consumers of created and distributed cultural values.

The country has begun the process of transforming the previous system of international cultural cooperation, which developed under the administrative-command system, into a new democratic system based on universal human values and national interests.

The democratization of international relations contributed to the elimination of strict party-state control over the forms and content of international cultural exchanges. The “Iron Curtain”, which for decades had hampered the development of contacts between our society and European and world civilization, was destroyed. Professional and amateur artistic groups and cultural institutions were given the opportunity to independently establish foreign contacts. Various styles and trends in literature and art have gained the right to exist, including those that previously did not fit into the framework of official ideology. The number of government and public organizations taking part in cultural exchanges has increased significantly.

The share of non-state financing of events held outside the country (commercial projects, sponsorship funds, etc.) has increased. The development of foreign relations between creative teams and individual artists on a commercial basis not only contributed to increasing the international prestige of the country, but also made it possible to earn significant foreign currency funds necessary to strengthen the material base of culture.

The regulations aimed at regulating cultural exchange between Russia and foreign countries state that cultural cooperation of the Russian Federation with foreign countries is an integral part of Russian state policy in the international arena.

As an example indicating the serious attention of the state to issues of cultural exchange, one can cite the activities of the Russian Center for International Scientific and Cultural Cooperation under the Government of the Russian Federation. Its main task is to promote the establishment and development of information, scientific, technical, business, humanitarian, and cultural ties between Russia and foreign countries through its system of representative offices and centers of science and culture (RCSC) in 52 countries of the world.

It has the following main tasks: developing, through Russian centers of science and culture (RCSC) and its representative offices abroad in 68 cities in Europe, America, Asia and Africa, a wide range of international relations of the Russian Federation, as well as promoting the activities of Russian and foreign non-governmental organizations in developing these connections; promoting the formation abroad of a comprehensive and objective understanding of the Russian Federation as a new democratic state, an active partner of foreign countries in interaction in cultural, scientific, humanitarian, information fields and the development of world economic relations.

An important area of activity of the center is participation in the implementation of state policy for the development of international scientific and cultural cooperation, familiarizing the foreign public with the history and culture of the peoples of the Russian Federation, its domestic and foreign policy, scientific, cultural, intellectual and economic potential.

In its activities, the center promotes the development of contacts through international, regional and national governmental and non-governmental organizations, including with specialized organizations and institutions of the UN, the European Union, UNESCO and other international organizations.

Despite the state's attention to issues of cultural exchange, in recent years the cultural sphere has been within the strict framework of market relations, which significantly affects its condition. Budget investments in culture have sharply decreased. Most of the regulations adopted by the authorities regulating relations in this area are not implemented. The financial situation of both the cultural sector in general and creative workers in particular has deteriorated sharply. Increasingly, cultural institutions are forced to replace free forms of work with paid ones. In the process of consuming cultural goods provided to society, domestic forms begin to dominate; As a result, there is a decrease in attendance at public cultural events.

The implementation of the policy announced by the state towards the formation of a multi-channel system of financing culture is carried out poorly in practice due to insufficient legal elaboration, the insignificance of the tax benefits provided for sponsors, and the incomplete formation of the very layer of potential sponsors - private entrepreneurs. The benefits guaranteed by tax legislation are often one-sided, since they mainly concern only state cultural organizations.

A very important feature characteristic of today’s culture of the country is the inculcation in society of the values of Western (primarily American) civilization, which is reflected in a sharp increase in the share of Western mass culture products in the cultural offer. This occurs to the detriment of the introduction into the public consciousness of norms and values traditional for the Russian mentality, and to a decrease in the cultural level of society, especially young people.

Conclusion

To summarize, it should be noted that certain progress has been achieved in the field of international cultural cooperation compared to previous decades. However, globalization leaves its mark on intercultural communications, expressed in a whole set of serious contradictions, primarily at the value (worldview) level.

The most important feature of the development of modern society, undoubtedly, is the process of mutual penetration of cultures, which at the end of the 20th - beginning of the 21st century acquired a universal character. In the current difficult conditions of relations between countries with different value systems and levels of social development, it is necessary to develop new principles of international dialogue, when all participants in communication are equal and do not strive for dominance. Existing trends generally show positive dynamics, which is greatly facilitated by the active involvement of Russian citizens in international cultural exchange programs.

The core task of Russia's foreign cultural policy is to form and strengthen relations of mutual understanding and trust with foreign countries, develop equal and mutually beneficial partnerships with them, and increase the country's participation in the system of international cultural cooperation. The Russian cultural presence abroad, as well as the foreign cultural presence in Russia, contributes to establishing our country’s worthy place on the world stage.

Bibliography

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