導(dǎo)語：如何才能寫好一篇跨文化交際論文，這就需要搜集整理更多的資料和文獻(xiàn)，歡迎閱讀由公務(wù)員之家整理的十篇范文，供你借鑒。

篇1

不同的文化背景孕育出不同的語言形式，而不同語言又具有不同的文化特點，語言和文化之間相輔相成，相互影響。而跨文化交際就是在不同文化背景下的雙方進(jìn)行交際的過程，也可以看作是人類信息的相互交換中不同國家語言間相互傳遞的過程，反映著社會習(xí)俗、評判標(biāo)準(zhǔn)、審美觀念、、價值觀念、文化藝術(shù)等，其形式也具有多種多樣性，如留學(xué)、移民、觀光旅游、貿(mào)易、翻譯、外交、跨文化技能的培訓(xùn)、商務(wù)會晤、外事接待、工作洽談、科技文化交流等，而言語交際是最重要的一種。在言語交際中，如出現(xiàn)意見或觀點不同時，中國人喜歡含蓄委婉的表達(dá)方式，以保全對方的“面子”，而西方人較坦率，喜歡直接明了，即使?fàn)幷摰妹婕t耳赤，往往也要堅持自己的看法；如與對方發(fā)生矛盾時，中國人不喜歡與人爭論，甚至是爭吵，以維系彼此之間的團(tuán)結(jié)與和諧關(guān)系，而西方人卻必須要把事情分個誰對誰錯，爭個水落石出；如對于某件事情的看法上，中國人常認(rèn)為：“知者不言，言者不知”，要先思考，只有經(jīng)過深思熟慮，才能發(fā)表自己的看法，否則就會被貶稱為“一瓶子不滿，半瓶子咣蕩”，而西方人認(rèn)為真正有能力的人不需要思考，就是說要把思考過程言語化，要善于將自己的想法有效地表達(dá)出來。因此，在跨文化交際中，如果對語言文化沖突不能相互全面了解，或是跨文化交際中的語言文化沖突研究對其知之甚少，就沒有辦法進(jìn)行有效的跨文化交際，導(dǎo)致障礙重重，誤解沖突不斷，因此，我們要對跨文化交際中的語言文化沖突進(jìn)行詳細(xì)、全面的認(rèn)知。正如王佐良教授所說：要想學(xué)好語言，就要知曉語言當(dāng)中的社會文化，如果對其不了解或一知半解，就不能完全學(xué)會語言，無法進(jìn)行有效的跨文化交際。

二、語言文化沖突

在跨文化交際中的體現(xiàn)跨文化交際中出現(xiàn)的語言文化沖突對交流會造成巨大的影響，阻礙交流的順利進(jìn)行，甚至導(dǎo)致交際的失敗，因此，為了揭開跨文化交際失敗的神秘面紗，就要對跨文化交際中的語言文化沖突的體現(xiàn)加以了解、學(xué)習(xí)和認(rèn)知，這些具體的體現(xiàn)是理解中西方人語言文化沖突的鑰匙，能夠使跨文化交際順利的進(jìn)行，并最終達(dá)成共識，同時，這是跨文化交際所要研究的方向，也是最終所要達(dá)到的目的。

1．稱呼語

中國一直秉承尊老、愛老和敬老的傳統(tǒng)美德，認(rèn)為“老”即為德高望重、有經(jīng)驗、閱歷深、有資格，常用“姜是老的辣”“、老馬識途”、“老成持重”等形容“老”者，以示尊敬和敬意，所以稱呼比自己年長的人為“老首長”“、老前輩”、“老張”、“張老”“您老人家“”老教授”等，表示敬重之情。西方人對“老”的看法卻和中國人相反，西方人認(rèn)為“老”既是衰朽殘年、老矣無能，是別人的負(fù)擔(dān)、拖累等，因此，對“老”字充滿了反感之情，特別是女性，對“老”尤其敏感，不愿意對方用“老”來形容自己，更不喜歡聽到對方用“老”稱呼自己，喜歡對方稱贊其年輕、美麗，充滿活力。所以在交際之初要避免“老”字稱呼語的使用，以防在對方心里蒙上陰影，造成溝通的失敗。

2．寒暄語

在日常的交往中，人們見面首先做的就是用一系列反映本民族獨特文化習(xí)慣的套話進(jìn)行寒暄，也就是我們所說的打招呼，以表示友好和禮貌。但由于所處的文化背景不同，使用的方式也不盡相同。中國人見面時常常會問對方：“你吃了嗎？”表示問候，而在西方人看來，這是對自己是否吃飯的詢問或是一種委婉地邀請自己吃飯的表示。實際上，這種詢問方式只是代表一種問候、寒暄，表示“你好”，相當(dāng)于英語中的“Hi，Howareyou？”之所以這樣問是受中國傳統(tǒng)文化“民以食為天”的影響。亦或是見面詢問“：你干什么呢？“”你要去哪兒？”“最近怎么樣？”等，也是表示一種單純地問候，原因在于中國人喜歡用談家常的方式了解對方的近況，用以表示關(guān)心，但在西方人文化中，一見面就如此“寒暄起來”，那可要被看成是NosyParker，也就是“好事者，包打聽”，帶有打探私人隱私的色彩，是令人反感和氣惱的質(zhì)問，是對個人生活的無端干涉，因而產(chǎn)生反感，造成交流的窘境。簡而言之，由于中西雙方語言文化的沖突，中國人的好心問候會被西方人誤解為存心不良的刺探，而西方人見面時常討論天氣：“It’saniceday，isn’tit？”，也會使中國人不解、茫然，不知應(yīng)如何繼續(xù)交談。

3．詞匯的文化涵義

在跨文化交際中，由于詞匯的文化涵義沖突而導(dǎo)致語言文化的沖突也比比皆是，容易引起誤解，甚至導(dǎo)致跨文化交際的破裂。如果西方人形容一個女人像貓似的，就暗含著這個女人脾氣不好，愛罵人，而在中國，貓象征著高貴、優(yōu)雅、溫順，因此在此話的理解上就和西方人恰恰相反，認(rèn)為是對該女人的稱贊，這就是因為文化不同導(dǎo)致對“貓”的理解上相差甚遠(yuǎn)；在中國窮苦人（poorper－son）、勞動者（laborer）多含有正面的積極涵義，而地主（landlord）、資本家（capitalist）則有反面的消極的意義，但西方的情況正好相反；紅色在中國是褒義詞，寓意一切美好的事物，代表熱情、富貴、喜慶、喜事、活力、幸福、美滿，運用在生活中各個環(huán)節(jié)，如：結(jié)婚時，新娘會穿著紅色的婚紗或禮服；逢年過節(jié)時，長輩會用紅包裝著錢發(fā)給晚輩；當(dāng)有喜事要宣布時，會在墻上或公告欄張貼紅榜；形容生活過得富裕、幸福時，會說過著紅紅火火的日子。而在西方國家，紅色是禁止、危險、憤怒的象征，如：seered（生氣）、redalert（緊急警報）、redflag（禁止）；“藍(lán)天”（bluesky）在中文中是純潔的意思，而在英語中有不切實際的意思。

4．思維方式

思維方式對語言形式的選擇會產(chǎn)生重要的影響，中國人喜歡委婉含蓄的表達(dá)方式，常常通過慢條斯理和捉摸不透的兜圈子方式提出自己的看法或觀點，思維方式傾向于“只可意會不可言傳”，而西方人則不喜歡拐彎抹角的闡述個人的想法，喜歡直來直去、開門見山，思維方式較直接。例如：在西方，當(dāng)受到別人的稱贊時，人們會欣然接受，認(rèn)為稱贊是對成績和事實的承認(rèn)，是實事求是的表現(xiàn)，用“Thankyou”表示感謝，而在中國，則會回答“哪里”，“慚愧、慚愧”或“過獎了”等等，表現(xiàn)他較謙虛，但這時的謙遜對于西方人看來是極其無禮的，因為西方人認(rèn)為他在真心實意的贊揚(yáng)你，卻被對方否定了贊揚(yáng)，有種當(dāng)頭淋了一盆冷水，糟了白眼的感覺；在西方，對他人的請求若不能答應(yīng)時，會直接拒絕，而在中國，則多婉言拒絕。“不”一詞很少使用，認(rèn)為“不”會傷害別人的感情，會造成對方的不愉快，而這種委婉會使西方人誤解，認(rèn)為不夠坦誠，造成跨文化交際的語言文化沖突，致使彼此的尷尬。

三、結(jié)束語

篇2

“移情”本是美學(xué)術(shù)語，指審美主體把情感滲透到審美對象中。后來該概念被應(yīng)用到修辭學(xué)和跨文化交際領(lǐng)域。美國學(xué)者B.DRuben提出跨文化交際中進(jìn)行有效交際的七個要素，這其實就是移情下的交際過程。在國內(nèi)外語界，何自然于1991年在《外語教學(xué)與研究》發(fā)表了“言語交際中的語用移情”，提出了跨文化交際中“移情”的概念，即文化移情。“文化移情”是指在跨文化交際中，交際主體自覺地轉(zhuǎn)換文化立場，有意識地超越本民族文化的框架模式，擺脫自身原有文化的傳統(tǒng)積淀和約束，將自己置身于對方的文化模式中，在主動對話和平等欣賞中達(dá)到如實地感受、領(lǐng)悟和理解其文化的目的。人們在一定的文化環(huán)境成長，形成自己獨特的語言表達(dá)、思維模式和價值觀念，在跨文化交際中，由于受自身文化固有的思維定勢影響，往往不自覺地以自己的文化價值標(biāo)準(zhǔn)判斷別的文化中的事物，有時難免懷有民族文化優(yōu)越性的傾向，將本民族文化凌駕于其他民族文化之上，而且希望得到來自客體文化的人們的尊重，因此在跨文化交際中常有因文化差異而導(dǎo)致的文化誤解或沖突的事例。影響跨文化交際能力和效果的因素有多種:交際的能力，理解他人的能力，合作態(tài)度，良好的語言習(xí)慣，移情能力等，其中最重要的是移情能力，通過移情可以克服面對陌生人和環(huán)境的焦慮、恐懼與偏見等心理障礙，提高跨文化交際效果，因此移情能力是成功地進(jìn)行交際的重要條件。文化移情可以克服因文化差異而導(dǎo)致的交際障礙，有效避免跨文化交際中的文化沖突。文化移情的前提是熟悉自己和他人的文化，而且了解彼此的文化差異，并愿意進(jìn)行換位思考。在交際過程中，交際雙方既要表現(xiàn)自己的文化，也要適度地順應(yīng)對方的文化，為文化移情創(chuàng)造條件，以達(dá)到，促進(jìn)跨文化交流的成功。可以毫不夸張地說，每一個跨文化交流成功的事例中都含有文化移情的成分。隨著交通通訊科技的發(fā)展，全球一體化發(fā)展形勢不斷加快，國際間的交往日益頻繁，作為文化組成部分的影視劇進(jìn)行跨文化傳播的機(jī)會也日益增多，而影視劇跨文化傳播同樣需要跨越交際障礙，因此研究影視劇的跨文化傳播很有必要。

二、影視劇跨文化傳播與文化移情

影視劇是文化傳播的載體，也是文化的組成部分，它展現(xiàn)特定民族人們的生活方式、人際關(guān)系和價值觀念，使觀眾感觸到直觀的文化;作為文化傳媒形式，它集藝術(shù)性、文化性、娛樂性和商業(yè)性于一身，可以雅俗共賞，影響廣泛。影視產(chǎn)品跨文化傳播時，由于受不同文化中的價值觀念、思維方式以及審美認(rèn)知等方面差異因素的影響，異域受眾會對作品中的人物言行、思想主題或藝術(shù)表達(dá)形式產(chǎn)生理解上的障礙，影響傳播效果。在2013年11月北京第十七屆“中國電影如何與海外市場對接”論壇上，專家學(xué)者指出中國電影在對外傳播中遭遇文化壁壘，有些在本土大獲全勝的電影，在海外的表現(xiàn)卻差強(qiáng)人意。由于自娛自樂、晦澀難懂、價值觀模糊以及不善講故事等原因?qū)е轮袊娪霸诤Ｍ馐袌鰧覍沂艽臁Ｒ虼诵枰芯繃a(chǎn)影視如何穿越文化障礙，達(dá)到東西方文化與審美認(rèn)知的融合，實現(xiàn)與海外市場的對接。從接受心理上看，人們往往傾向于接受與自己情感相通、觀念相似和符合自己心理預(yù)期的信息，因此，要讓中國影視具有吸引力，我們需要了解目標(biāo)觀眾的審美認(rèn)知心理和藝術(shù)欣賞習(xí)慣，創(chuàng)造文化認(rèn)同，以全球化視野觀照中西文化差異，用國際視角闡釋中華文化精神，拍攝融合目標(biāo)市場文化需求的影視劇，克服跨文化傳播的屏障，也就是適當(dāng)進(jìn)行文化移情，探索與國際接軌的路子，尋找與世界電影的文化共性，減少文化折扣，有利于影視作品被海外觀眾認(rèn)同接受。在影視藝術(shù)的文化移情方面，好萊塢電影的思路和做法或許值得我們借鑒。好萊塢電影經(jīng)常借用外國文化題材，在國外取景拍攝，表現(xiàn)美國文化價值觀。電影既滿足了自己國內(nèi)觀眾對異域文化的好奇心，又讓場景拍攝地的觀眾倍感親切，從而消除了異域傳播的文化障礙，為電影走向海外奠定了基礎(chǔ)。好萊塢這種文化移情策略提高了電影的國際影響力，擴(kuò)大了銷售市場。華語電影成功使用文化移情策略的當(dāng)屬李安導(dǎo)演，他執(zhí)導(dǎo)的《推手》、《喜宴》、《飲食男女》、《理智與情感》、《冰風(fēng)暴》、《臥虎藏龍》、《斷背山》等影片在國際市場大獲成功。他熟悉西方文化與觀眾的欣賞習(xí)慣，能以國際視角詮釋中華文化精神，他在處理東方題材影片時考慮到西方觀眾的欣賞眼光，他在處理西方題材時，又以東方的視角加以適度的改造，使之既為東方人所接受，又讓西方觀眾覺得新鮮，李安運用文化移情策略把東西方文化融合一起的電影文化，可以說是其電影在國際市場取得成功的關(guān)鍵因素。

三、影視劇跨文化傳播的文化移情策略

就像陌生人進(jìn)入到一個他者群體需要收斂他固有的個性一樣，中國影視走進(jìn)異域文化，也要適當(dāng)采用文化移情策略，順應(yīng)當(dāng)?shù)氐奈幕h(huán)境，選取能夠激發(fā)國外觀眾對我國文化產(chǎn)生共鳴的視角，消除跨文化傳播障礙，才能得到理解和認(rèn)同，達(dá)到傳播中華文化的目的。正如在論壇上中國電影資料館副館長饒曙光所說:“中國電影要講全世界都聽得懂的中國故事，傳播正確的中國文化價值觀，尋找人類精神價值的中國表達(dá)。”那么，中國影視劇跨文化傳播如何進(jìn)行文化移情呢?筆者認(rèn)為文化移情應(yīng)從影視劇的文化題材選取，思想主題表達(dá)和藝術(shù)審美三方面進(jìn)行，精心選擇體現(xiàn)中華文化精髓的影視題材，在主題表達(dá)和審美認(rèn)知方面適應(yīng)目標(biāo)觀眾的欣賞習(xí)慣，達(dá)到藝術(shù)與思想的共鳴，從而突破跨文化傳播的屏障。

(一)題材的文化移情

題材的文化移情指選擇能夠吸引海外觀眾的獨特的中國文化題材，用中華文化符號詮釋人類共同關(guān)心的思想主題。西方人偏愛觀看反映動物、自然和生命題材的藝術(shù)作品。在制作影視作品時，為了保證跨文化傳播的成功，重點選擇能夠體現(xiàn)自然美、人性美的題材，反映世界面臨的共同問題，如人口問題、戰(zhàn)爭問題、種族問題、生態(tài)環(huán)境問題、社會治安問題、老人問題、青年問題、婦女兒童問題、人際道德關(guān)系、婚姻家庭倫理等等。目前我國影視作品亟須進(jìn)行題材創(chuàng)新，擺脫拘泥于歷史題材，或者因跟風(fēng)拍攝導(dǎo)致題材相似的現(xiàn)象。中國擁有豐富的自然、歷史和民俗文化，有許多物質(zhì)及非物質(zhì)文化遺產(chǎn)，有無數(shù)的民族英雄、科技文化精英，也有眾多普通百姓的題材可以表現(xiàn)，甚至可以借鑒好萊塢電影做法，融合中外文化題材，詮釋中華文化內(nèi)涵。與我國相對集中的拍攝題材相比，好萊塢電影較少表現(xiàn)雷同題材，因為跟風(fēng)模仿不符合美國文化所推崇的創(chuàng)新精神。

(二)思想主題的文化移情

中外藝術(shù)精品無一不是成功歌頌真善美、表現(xiàn)懲惡揚(yáng)善這一思想主題的作品。雖然中外文化存在很大差異，由于人類喜怒哀樂的情感相近，具有追求幸福的相似愿望，中外文化可以找到共通元素，能夠共享公平、正義、誠信、善良的思想價值觀。在對外文化傳播中，影視作品的藝術(shù)風(fēng)格百花齊放，思想主題可以，易于引起觀眾共鳴。中西文化具有思想上的交集，如西方文化信奉勤奮盡職、遵守契約、個性解放以及開拓創(chuàng)新等價值觀，認(rèn)同公平、正義、勇敢、智慧的美德，這與我們傳統(tǒng)文化中的仁、禮、智、信、勇等價值觀具有共核部分。縱觀好萊塢的電影，不論何種題材，它們折射出愛、正義和人性的思想光芒，往往集觀賞性、娛樂性和思想性于一體。目前我國很多歷史題材的影視作品沒能反映博大精深的中華文化，而是過多地表現(xiàn)勾心斗角的權(quán)謀和陰暗殘酷的斗爭，導(dǎo)致跨文化傳播難以被海外觀眾接受的現(xiàn)象，《甄嬛傳》在美國播放時刪去大量的此類內(nèi)容，也就不足為怪了。我國影視劇在思想主題的表達(dá)上不妨學(xué)安的成功經(jīng)驗，適當(dāng)進(jìn)行文化移情，融合中西文化精髓，表現(xiàn)中華文化的哲學(xué)思想與價值觀，如兼容并包、親和力強(qiáng)的和合思想和中庸之道，反映中華民族的悲憫情懷和憂患意識，表現(xiàn)中國人民追求公平、正義、勇敢、智慧的美德。以優(yōu)秀文化為依托的影視作品，能夠反映人的精神風(fēng)貌與生存狀態(tài)，進(jìn)入海外市場后才能贏得文化認(rèn)同，得到海外觀眾喜愛。

(三)審美的文化移情

按照德國學(xué)者姚斯(HansRobertJauss)和伊塞爾(WolfgangIser)的接受美學(xué)理論，受眾的接受能力取決于受眾所處的歷史背景、文化傳統(tǒng)和個人性格等因素，它們會對受眾的接受過程產(chǎn)生作用，也可以說，影視作品的題材與主題表現(xiàn)以及拍攝策略要由話語環(huán)境、觀眾等因素決定，因而影視作品制作時需要考慮受眾的欣賞水平和他們的期待視野。一般來說，西方觀眾“傾向于喜歡與自身審美期待一致、自然人性單純直觀、沉淀了自身情感體驗、易于誘發(fā)和滿足自然人性和欲望”的藝術(shù)。鑒于東西方審美認(rèn)知及思維方式的差異，我國影視劇在藝術(shù)風(fēng)格上應(yīng)進(jìn)行文化移情，選擇受眾容易接受的審美心理模式，減少中西文化差異對影視劇跨文化傳播的不利影響，比如中國電影善于創(chuàng)造意境，有如中國的詩歌和水墨畫，含義豐富，節(jié)奏舒緩，而好萊塢電影擅長敘述故事，節(jié)奏較快，風(fēng)格明晰。我國影視作品可以融合二者風(fēng)格，故事情節(jié)的設(shè)計不必太過復(fù)雜，但故事要建立在現(xiàn)實生活事實的基礎(chǔ)上。在拍攝歷史故事片時，應(yīng)尊重史實，不戲說，不穿越，否則影響海外觀眾的理解，甚至可能誤導(dǎo)他們，對我國文化產(chǎn)生質(zhì)疑，影響中國影視作品的跨文化傳播效果。

四、結(jié)語

篇3

目前，高校英語教學(xué)時數(shù)多為每周4小時，這對英語語言學(xué)習(xí)來說是遠(yuǎn)遠(yuǎn)不夠的。在這種情況下，如何將課堂學(xué)習(xí)有效地延伸至課外，就是一個值得探討的問題。運用英語影視資料，可以讓學(xué)生在課堂上大展拳腳，還可以對傳統(tǒng)課堂教學(xué)形成有效補(bǔ)充，將英語教學(xué)有效地延伸至課外。更為重要的是，影視作品還給學(xué)生提供了一種真實而生動的語境和大學(xué)生們喜聞樂見的各種時尚文化的要素。在日常教學(xué)中，一些教師均有這樣的發(fā)現(xiàn)，即許多學(xué)生，盡管他們對于英語詞匯及語法知識的掌握也比較好，但由于他們是處在一種非英語語言環(huán)境中的，所以他們對英語國家的文化仍知之甚少，這對他們形成用英語進(jìn)行跨文化交際的能力無疑是一個巨大的障礙。豐富的課外英語活動是彌補(bǔ)這一缺失的最佳途經(jīng)。對于大學(xué)生來說，他們經(jīng)過多年的學(xué)習(xí)，再加上其心智已進(jìn)一步成熟，已具備在課外進(jìn)行自主學(xué)習(xí)的能力。這樣，若對之能施以恰當(dāng)?shù)囊龑?dǎo)，比如引導(dǎo)他們能善用“任務(wù)型學(xué)習(xí)法”和“合作學(xué)習(xí)法”等，就可以使他們在觀賞英語影視作品的同時進(jìn)行跟讀和發(fā)音練習(xí)，或者是搞配音游戲和角色扮演練習(xí)，或者是對相關(guān)影視作品中的文化背景作介紹及寫出其主題或自己的觀后感等。顯然，進(jìn)行此類練習(xí)，學(xué)生的聽說讀寫能力均會得到進(jìn)一步的提升和強(qiáng)化。更為重要的是，學(xué)生在做此類練習(xí)的時候，他們通過對相應(yīng)的英語影視作品的揣摩及對相關(guān)資料的查找，對作品中所體現(xiàn)的文化內(nèi)涵會有一個進(jìn)一步的認(rèn)識。長期而單純的影視欣賞往往會導(dǎo)致學(xué)生審美疲勞，但因其中有文化的導(dǎo)入，則可以因為能引發(fā)學(xué)生的共鳴和深入的思考而引起學(xué)生的興趣。在這個過程中，英語經(jīng)典影視作品反映出的英語國家的各種人文話題，或者是關(guān)于愛情、關(guān)于家庭，或者是關(guān)于某事業(yè)領(lǐng)域的，或者本身就是探討由于中西兩種文化間的差異而引起的各種矛盾和糾紛的。再加上其中的戲劇性的情節(jié)和逼真的影像及音樂效果，往往就能打動學(xué)生的心，就會引起學(xué)生在情感上的共鳴。如此，不僅能激發(fā)起他們學(xué)習(xí)的興趣，促使他們較快地形成英語語言能力，同時也能使他們更加廣泛和深入地了解英語國家的文化，從而為他們更好地運用英語進(jìn)行跨文化的交際打下基礎(chǔ)。

二、英語影視文化導(dǎo)入有助于學(xué)生跨文化交際能力的提高

在英語教學(xué)中，英語影視文化的導(dǎo)入，可以給學(xué)生提供一種較為直觀的文化背景，可以在激發(fā)出學(xué)生學(xué)習(xí)興趣的同時，有效提高學(xué)生跨文化交際的能力。學(xué)生對英語學(xué)習(xí)有無興趣，與社會對他們的要求密切相關(guān)。在英語教學(xué)中運用影視資料恰好能為學(xué)生提供一種較為真實的英語社會生活環(huán)境和人與人之間交往的氛圍，從而使學(xué)生有機(jī)會了解陌生的文化，從而學(xué)習(xí)用英語與人展開有效的跨文化交際的活動。語言是文化的載體，所以語言的學(xué)習(xí)說到底也是文化的學(xué)習(xí)。但在，傳統(tǒng)上，我們的英語教學(xué)往往只重視學(xué)生對英語語言本身的學(xué)習(xí)，而忽視對其中所涉及的文化因素的學(xué)習(xí)。運用英語影視文化導(dǎo)入法來進(jìn)行英語教學(xué)，能使學(xué)生將語言的學(xué)習(xí)與文化的學(xué)習(xí)結(jié)合起來。在日常學(xué)習(xí)或者與人進(jìn)行交往的過程中，如果我們對目標(biāo)語國家的文化缺乏了解，那么我們就免不了會“以己度人”，即想當(dāng)然地認(rèn)為對方也和我們是一樣的。但事實上，文化之間是存在差異的，不了解這種差異，就很容易在跨文化交際中遇到障礙，甚至?xí)?dǎo)致誤解和交際失敗。運用用英語影視資料導(dǎo)入法進(jìn)行教學(xué)，學(xué)生在觀賞影視作品，接受一定程度上的藝術(shù)熏陶的過程中，自然也更容易從中了解英語國家人們的風(fēng)俗習(xí)慣、思維方式及其歷史。例如，中國人以自己是“龍的傳人”為傲，“龍”在中國是吉祥、幸運、高貴和權(quán)勢的象征，但在英語國家，龍卻是邪惡的象征，是噴著火的惡魔。再如，在文化導(dǎo)入的最佳選擇之一———美國的經(jīng)典電影《阿甘正傳》中，學(xué)生可以從中了解到美國在二戰(zhàn)后的歷史演變———越南戰(zhàn)爭、反戰(zhàn)熱潮、種族歧視、水門事件和中美之間的乒乓球外交等，甚至還有“蘋果”公司的影子。這一切在引起學(xué)生學(xué)習(xí)興趣的同時，還勢必會使學(xué)生對其中所展現(xiàn)出的歷史事件有所了解。在教學(xué)過程中，教師還可以以阿甘的母親與阿甘的小學(xué)校長之間的對話為例提起學(xué)生注意:當(dāng)校長以一句“IsthereaMr．Gump”含蓄地詢問阿甘的家庭狀況時，這位母親的回答為什么是“Heisonvaca-tion”。然后告訴學(xué)生:母親的回答暗示出的是，她不愿意談?wù)撟约杭彝サ臓顩r。阿甘的母親與阿甘的小學(xué)校長之間的這兩句簡短的對話，體現(xiàn)出的就是中西文化間的差異。在我們中國，雙方在談?wù)撝邢嗷ピ儐枌Ψ降募彝顩r在某種程度上是一種表示友好和親近的話題，但在一些西方國家則不然。所以那位校長在詢問時就顯得小心翼翼;而阿甘的父親是不可能一個人去度假的，因此阿甘的母親的回答也是婉轉(zhuǎn)地告訴那位校長，她不想談?wù)撟约旱恼煞颉＿@些都是典型的英語國家人們的習(xí)俗，即年齡、收入和婚姻狀況等均屬個人隱私，交談中通常是一個受禁忌的話題。學(xué)生在對這些有了了解以后，在與英語國家的人士進(jìn)行交往的過程中就不會觸犯此類禁忌。另外，運用英語影視資料導(dǎo)入方式進(jìn)行教學(xué)，還會給學(xué)生創(chuàng)造出一種輕松愉快的學(xué)習(xí)氛圍，不僅增強(qiáng)其學(xué)習(xí)趣味，還可以使學(xué)生從中學(xué)到豐富的知識和英語國家的文化，從而增強(qiáng)學(xué)生跨文化交際的能力。影視作品如同一面鏡子，它能十分生動而直觀地反映出一個特定國家或民族的社會文化及人們的生活狀況。教師在教學(xué)中運用英語影視作品作文化因素的導(dǎo)入，再加上有意識地對學(xué)生進(jìn)行引導(dǎo)，學(xué)生就能從中了解到其語言現(xiàn)象背后的文化內(nèi)涵，就能對學(xué)生的語言及文化的學(xué)習(xí)產(chǎn)生事半功倍的效果。

三、結(jié)語

篇4

語言與文化之間相互關(guān)聯(lián)，密不可分。文化是對一個國家或民族的歷史、地理、民族風(fēng)情、鄉(xiāng)俗習(xí)慣、價值理念等的傳承與繼續(xù)，是人類之間進(jìn)行交流的普遍認(rèn)可的意識形態(tài)。語言作為一種交際工具，是人類進(jìn)行溝通交流的表達(dá)符號，是一個國家或民族的重要象征。語言作為一種載體，是文化的表達(dá)方式和傳播工具，文化對于語言這種交際模式及構(gòu)造起著決定性的作用。文化知識包括語言知識，因此，文化和語言是密不可分的，同時，倆者又是相互補(bǔ)充的。語言的結(jié)構(gòu)和使用方式受文化的影響和制約，文化的傳播又是以語言作為工具；文化影響語言，語言反映文化。因此，在對高職學(xué)生英語的教育過程中，通過了解不同文化之間的相互差異，突破歷史文化的局限性，巧妙結(jié)合文化與語言的相關(guān)性，利用英語這門語言，解決文化差異下的跨文化交流，提高學(xué)生的跨文化交際能力。

2.培養(yǎng)學(xué)生跨文化交際能力的必要性

如今，經(jīng)濟(jì)的全球化、國際化，使得英語在國際交流中的運用越來越廣泛。而在對高職學(xué)生的英語教育中，越來越多的老師只是授予語法、寫作、閱讀等專業(yè)技能，通過考試的形式考核學(xué)生的英語水平。另一方面，越來越多的高職學(xué)生因為英語四級或者六級的需求學(xué)習(xí)英語，卻對英語失去了濃厚的興趣。同時，中西方文化的差異，使得我們的交流更加困難。比如，在中國，人們之間表達(dá)親切的方式會說“吃飯了嗎”“去哪兒”等，而在西方國家，這種打招呼的方式則會讓人感到尷尬，會被誤解為打聽他人的隱私，相反，他們表示親密通常會以“今天天氣不錯”或者“hello”作為朋友之間的問候。所以，當(dāng)我們不了解這些文化差異時，我們的舉動或許會讓他人感到尷尬甚至厭惡；但是，當(dāng)我們了解了這些文化差異時，我們就可以通過語言的溝通與交流，讓大家的相處更加和諧融洽。因此，對于高職英語教育模式的培養(yǎng)方式，應(yīng)更加注重對學(xué)生的跨文化交際能力的提升。一方面，高職英語教育通過培養(yǎng)學(xué)生的跨文化交際能力，不僅可以提高學(xué)生的外語語言的專業(yè)知識的學(xué)習(xí)技能，而且還可以為學(xué)生實際運用英語這門語言提供途徑和方向，進(jìn)而提高學(xué)生對文化與語言的綜合理解和對語言學(xué)科的綜合運用；另一方面，高職英語教育培養(yǎng)學(xué)生的跨文化交際能力，符合國家新編英語教材的教學(xué)目的，適應(yīng)國際主流，可以提高高校學(xué)生的修養(yǎng)素質(zhì)。所以，在高職英語教育的培育體系中，培養(yǎng)學(xué)生的跨文化交際能力不僅是國家對英語教學(xué)的要求，同時也是新時代背景下，國際環(huán)境對每一位高職學(xué)生的迫切要求。

3.采取有效途徑加強(qiáng)培養(yǎng)高職學(xué)生的跨文化交際能力

3.1整合學(xué)習(xí)資源，培養(yǎng)學(xué)生的跨文化交際意識在對高職英語教材書的編撰過程中，編者都凸顯了濃厚的語言文化氛圍，使老師在教學(xué)過程中以及學(xué)生在學(xué)習(xí)中產(chǎn)生興趣。老師如果在課堂教學(xué)過程中，更加注重和傾向?qū)W(xué)生進(jìn)行語言文化知識的傳授，可以在短時間內(nèi)使得學(xué)生對語言運用的靈活性和敏銳性得到很大提高。首先，老師在對課本教材知識的講授過程中，注重對文化差異、歷史背景的講解，使得學(xué)生可以通過對語言知識的理解，自主學(xué)習(xí)，合作探究，運用已有的英語知識技能，對文章整體概述與理解；其次，語言是文化的載體和傳播工具。為加強(qiáng)高職學(xué)生對各國各地區(qū)文化差異的深度理解，老師可以通過多媒體播放視頻、電影片段等方式解釋教材中的某個詞組、段落的含義，幫助學(xué)生更好地理解語言環(huán)境，加強(qiáng)學(xué)生自主運用語言知識，提高學(xué)生跨文化交際的意識。

篇5

【論文摘要】本文分析了我國外語跨文化教育中所存在的問題，指出跨文化交際中容易出現(xiàn)的文化失誤，跨文化交際意識及能力培養(yǎng)的必要性，指出外語教學(xué)應(yīng)轉(zhuǎn)向語言教育和語言文化教育，以培養(yǎng)學(xué)生的跨文化交際能力。

1 跨文化交際意識及能力培養(yǎng)的必要性

近年來，對外交往日益頻繁，許多語言教師對跨文化交際表現(xiàn)出濃厚的興趣。 研究這些跨文化交際中的故障問題，

對于英語教學(xué)確實有著重大的實際意義。這是因為英語教學(xué)不僅是傳授語言知識，更重要的是培養(yǎng)學(xué)生的交際能力，培養(yǎng)他們應(yīng)用英語進(jìn)行跨文化交際的能力。僅僅學(xué)會一門外語的語音、語法規(guī)則和掌握一定量的詞匯并不意味著學(xué)會了這門外語能順利地進(jìn)行交際。在跨文化交際中，交際的雙方若不能進(jìn)入同一文化背景之中，就容易產(chǎn)生不解或誤解，從而使交際失敗。正如托馬斯(Thomas)指出:“語法錯誤從表層上就能看出，受話者很容易發(fā)現(xiàn)這種錯誤。這種錯誤一旦發(fā)現(xiàn)，受話者便會認(rèn)為說話者缺乏足夠的語言知識，因此可以諒解。語用失誤卻不會被象語法失誤一樣看待。如果一個能說一口流利外語的人出現(xiàn)語用失誤， 他很可能會被認(rèn)為缺乏禮貌或不友好。他在交際中的失誤便不會被歸咎于語言能力的缺乏，而會被歸咎于他的粗魯或敵意。”

“跨文化交際”的英語名稱是“inter-cultural communication”或“cross-cultural communication”。它指本族語者與非本族語者之間的交際，也指任何在語言和文化背景方面有差異的人們之間的交際。由于不同的民族所處的生態(tài)、物質(zhì)、社會及宗教等環(huán)境不同，因而各自的語言環(huán)境產(chǎn)生了不同的語言習(xí)慣、社會文化、風(fēng)土人情等等諸語境因素。不同文化背景造成人們說話方式或習(xí)慣不盡相同。因此，在交流中，人們總喜歡用自己的說話方式來解釋對方的話語，這就可能對對方的話語做出不準(zhǔn)確的推論，從而產(chǎn)生沖突和障礙。這就要求廣大英語教師要把跨文化教育列入英語教學(xué)一個重要環(huán)節(jié)。

2 跨文化交際中出現(xiàn)的文化錯誤

目前，經(jīng)濟(jì)文化的發(fā)展需要越來越多的具有扎實的專業(yè)功底并能直接與講英語的外國專家、投資者和管理人員等進(jìn)行交際的大學(xué)畢業(yè)生。有些畢業(yè)生即使會說一些，也往往會在對外交往中使用不得體，犯上了“文化錯誤”。

北外語系的博導(dǎo)胡文仲(1994)調(diào)查指出，中國學(xué)生常犯的與語言有關(guān)的文化錯誤有四類:1)從社會語言學(xué)的角度看是不適當(dāng)?shù)摹Ｈ缏酚鐾鈬藭r，開始談話卻用“Excuse me， Where are you from?”;拒絕外國朋友的提議時卻用“I’ll think it over.”等等。2)在文化習(xí)俗上不可接受。如邀請外國朋友參加社交活動時不邀請其配偶，用沉默來回答外國老師的提問，在表達(dá)感激之情時要千恩萬謝地說上許多許多等等。3)不同價值體系的沖突。如與外國朋友久別重逢時說“You’ve got no change at all.”未經(jīng)允許翻看外籍老師的影集等等。4)過于簡單化或過于籠統(tǒng)化。如認(rèn)為所有的美國人都愛吃麥當(dāng)勞，所有的英國人都寡言少語等等。通過這項調(diào)查，胡文仲認(rèn)為文化錯誤比語言錯誤更嚴(yán)重，因為它容易造成外國人與中國人之間感情上的不愉快。因此，如何地道而得體地運用語言不但與如何正確地使用語言同等重要，而且也是跨文化交際能力的一個組成部分。

3 跨文化英語教學(xué)中出現(xiàn)的弊端

現(xiàn)代畢業(yè)生的跨文化交際能力之所以比較薄弱，部分原因是對語言運用能力、對目的語文化教學(xué)和學(xué)習(xí)的重要性沒有充分的認(rèn)識。從教學(xué)角度看，大多數(shù)的大專院校沒給非英語專業(yè)的學(xué)生開設(shè)英語文化類的課程，即使英語專業(yè)的學(xué)生，開設(shè)了英語文化課，也涉及面不廣或沒得到足夠重視;教學(xué)中使用的大部分教材資料只重視語言形式而忽視了這種語言形式的意義，忽視語言在實際場合及語境中的運用;課堂上，大多數(shù)教師只重視語言形式的正確性，很少會涉及到如何得體地運用語言形式，英語文化知識的介紹更是少之又少，即使涉及到也是隨心所欲，缺乏系統(tǒng)性;測試中更是沒有涉及到語用能力及文化知識。從學(xué)生的角度看，非英語專業(yè)學(xué)生過于依賴英語教師，缺乏學(xué)習(xí)的自主性和目的性，只是學(xué)習(xí)基本的語言規(guī)則，不學(xué)習(xí)語用知識，更談不上運用語用知識了，這樣便認(rèn)識不到語言和文化知識的密切關(guān)系了，因而也不能在正式的外交場合用得體地道的英語進(jìn)行交際了。 轉(zhuǎn)貼于

4 如何培養(yǎng)跨文化交際意識和能力

外語教學(xué)中，語言文化傳授的必要性已成為人們的共識，因為交際能力的培養(yǎng)包括兩個方面的內(nèi)容:掌握語言規(guī)則和語言使用規(guī)則，即語言能力和語用能力。這里的語言能力指的是語音、詞匯和語法幾部分，即英語中的聽、說、讀、寫、譯五項基本技能。這里的語言使用規(guī)則指的就是所用語言是否得體的文化因素方面的規(guī)則。文化和語言有著密切的聯(lián)系，一定的語言文化背景知識有助于促進(jìn)語言應(yīng)用能力的提高。教學(xué)大綱對語言能力的三要素(語音、語法和詞匯)的教學(xué)已經(jīng)有了相當(dāng)完善的體系，然而對于跨文化教學(xué)應(yīng)該包含哪些要素還沒有明確的體系。下面就從教和學(xué)的視角及認(rèn)知來談?wù)勅绾闻囵B(yǎng)跨文化交際意識和能力。

4.1 要從價值觀取向的視角來認(rèn)知漢英兩種文化。中國自古以來都是崇尚天人合一的觀念，即整體觀念比較強(qiáng)，集體重于個體。而西方則更重視個體，講究個性，講究獨立奮斗。

4.2 在課堂教學(xué)上，教師和學(xué)校可以從多個方面來建構(gòu)一種合理的跨文化教學(xué)體系，比如說，課堂教學(xué)畢竟是培養(yǎng)學(xué)生跨文化意識的重要陣地，因此最為重要的還是要在課堂上培養(yǎng)學(xué)生的跨文化意識和能力;把文化列為教學(xué)目標(biāo)與內(nèi)容，制定出分階段目標(biāo)，這樣目標(biāo)明確，教師也便于操作;加強(qiáng)文化背景知識介紹，讓學(xué)生學(xué)習(xí)語言的同時從多個視角了解其文化;利用直觀電教手段體驗異國文化，教師可以多方面地尋找資料利用多媒體讓學(xué)生不僅了解西方文化更可以通過實際的語境(context)學(xué)會如何進(jìn)行這種語言的社會運用;注重文化差異，加強(qiáng)文化對比，提高文化意識，做好知識文化介紹，提高學(xué)生對文化差異的敏感性;教師自修及教材、試題的再研究。要培養(yǎng)跨文化交際意識和能力也是對教師的一種較高的要求和革命，教師必須花較多的時間來搜集合適的資料。而且在教學(xué)時還得根據(jù)情況對教材進(jìn)行適當(dāng)刪減，在對學(xué)生進(jìn)行考核成績時還需將語言文化的考核考慮進(jìn)去。

5 結(jié)語

語言和文化是個統(tǒng)一體，語言的社會功能之一是傳播文化，且文化因素成為跨文化交際中的主要障礙之一。在英語教學(xué)中不能只單純注意語言教學(xué)，而必須加強(qiáng)語言的文化導(dǎo)入，重視語言文化差異及對語言的影響。只有這樣，才能在實際中正確運用語言。因此，我們應(yīng)當(dāng)在教學(xué)中自覺、系統(tǒng)、更好地完善文化背景知識的介紹，并正確處理和擺正文化知識和其他訓(xùn)練項目的關(guān)系，在教學(xué)的各個階段和層次上利用各種方法培養(yǎng)學(xué)生的文化意識，從而提高其跨文化交際能力。

參考文獻(xiàn)

[1] 胡文仲.文化與交際.外語教學(xué)與研究出版社，1994.

[2] 潘曉慧.試析跨文化交際能力.外語學(xué)刊，1996(2).

[3] 王勇.在語言教學(xué)中培養(yǎng)跨文化交際能力.國外外語教學(xué)，1998(4).

[4] 劉愛真.文化認(rèn)識與言語得體.外語界，2000(2).

篇6

論文關(guān)鍵詞:跨文化交際 高職英語 途徑

1引言

美國語言學(xué)家sapir說過“語言有一個環(huán)境，它不能脫離文化而存在”。當(dāng)代美國語言學(xué)家克拉姆斯也曾說“語言教學(xué)就是文化教學(xué)”。高職英語教學(xué)的目的是培養(yǎng)學(xué)生的實際交際能力，因而傳統(tǒng)的教學(xué)模式顯然阻礙了這一目標(biāo)的實現(xiàn)，要想成功地交際就必須了解英語國家的社會文化背景知識，因此，在高職英語教學(xué)中必須滲透文化教學(xué)，增強(qiáng)學(xué)生對東西文化差異的了解，拓展學(xué)生的知識面，提高學(xué)生的跨文化交際能力，以滿足2l世紀(jì)全球化社會經(jīng)濟(jì)發(fā)展對高職人才的需求。

2跨文化交際的含義及必要性

“跨文化交際”這個概念是從英文的“intercultural communica--tion”翻譯過來的，指的是不同文化背景的個人之間的交際，也就是不同文化背景的人之間所發(fā)生的相互作用。通常我們認(rèn)為跨文化是一種文化的社會成員和另一種文化的社會成員之間的信息傳遞，更確切地說，跨文化交際指不同的文化觀念和符號系統(tǒng)的人們之間的溝通。

以前，這主要是文化人類學(xué)、民族學(xué)所關(guān)心研究的問題，近年來，它正在引起一般人的關(guān)注。在中國，語言教師對之表現(xiàn)出來的濃厚興趣，反映了時代的變化和要求，也引起人們從跨文化教育的角度對外語教學(xué)進(jìn)行深入思考。長期以來，外語教學(xué)的發(fā)展在很大程度上受到理論語言學(xué)發(fā)展的制約，外語教學(xué)領(lǐng)域中語言和文化的密切關(guān)系及社會文化因素，一直未得到足夠的重視。部分教師在課文講授中受傳統(tǒng)外語教育觀的影響，過分強(qiáng)調(diào)語言規(guī)則，忽視了對學(xué)生交際能力的培養(yǎng)，致使學(xué)生在學(xué)習(xí)和利用英語交際中頻繁出現(xiàn)歧義誤解，無法正常與外國人交流。這是因為語言不是一個獨立體，其背后滲透了大量的文化因素。

英語教師應(yīng)充分認(rèn)識到文化對語言學(xué)習(xí)的重要性，在教學(xué)中重視培養(yǎng)學(xué)生的跨文化交際意識和能力。只有這樣，才能使學(xué)生真正學(xué)好英語，享受到英語學(xué)習(xí)的樂趣，并在交際中正確使用英語。

3跨文化交際與英語教學(xué)的關(guān)系

外語教學(xué)中，跨文化交際能力的培養(yǎng)是其基本特征之一。交際法理論指出：在外語教學(xué)中不僅要讓學(xué)生正確掌握語言形式，還要考慮語言形式的功能，讓他們能夠在不同的場合，根據(jù)不同的對象，按照不同的需要，用合適的語言形式進(jìn)行跨文化交際活動。語言是一個信息的載體，也是一種表達(dá)文化的工具，英語語言教學(xué)必須有文化內(nèi)涵和文化因素，教授語言若不觸及到文化，教學(xué)任務(wù)根本無法完成，傳統(tǒng)的英語教學(xué)常把重點放在“純語言能力”的培養(yǎng)上，注重語言本身的教授，忽視語言在實際場合中的應(yīng)用，使語言教學(xué)與文化教學(xué)嚴(yán)重脫節(jié)。

我們學(xué)一種語言，交際是目的，語言是方法，文化是背景。在英語教學(xué)實踐中，教學(xué)者應(yīng)綜合考慮語言，文化和交際這三個因素，這三者是彼此相關(guān)聯(lián)并不能分割的，只有當(dāng)我們把三者有機(jī)結(jié)合起來才能達(dá)到比較理想的效果，才能順利地完成英語教學(xué)工作。

4高職英語文化教學(xué)的現(xiàn)狀

高職院校學(xué)制較短，所學(xué)的課程涉及面較廣，與跨文化交際相關(guān)的課程通常只能被列為選修課，這樣，跨文化交際課程的普及面及實際教學(xué)效果通常被打了折扣。高職院校開設(shè)的英語課，雖然在教材編寫上已經(jīng)將語言基礎(chǔ)能力的培養(yǎng)與實際涉外交際能力的訓(xùn)練有機(jī)的結(jié)合了起來，但其重視程度還遠(yuǎn)遠(yuǎn)不夠。

首先，文化知識的傳輸方式大多是講授法，這種忽視語言社會環(huán)境，完全采用講授式，灌輸式的文化導(dǎo)入方式，使得學(xué)生在交際中用書本上的那些條條綱綱來生搬硬套，勢必遭遇交際的挫折或失敗。

其次，文化知識的信息量太少，只是籠統(tǒng)地、零星地散見于教材中，并沒有形成一套文化知識體系。這樣就很難讓學(xué)生系統(tǒng)地，具體地學(xué)習(xí)，了解其文化知識，而且這些文化知識認(rèn)識往往是對于目的語國家的人們一些總體概括的認(rèn)識，課堂上教師只能簡單地介紹，沒有太多時間和精力來具體講解，使得學(xué)生吸收這些文化知識過于簡單化和片面性，在交際中難免要遭受挫折。

5培養(yǎng)學(xué)生跨文化意識及能力的途徑

5．1加強(qiáng)教育者自身的文化素養(yǎng)

作為教學(xué)的主要實施者，教師要不斷地努力完善自己的英語知識結(jié)構(gòu)和提高英語文化水平，把各種文化差異運用到課堂教學(xué)和一切英語語言活動中，在講授課文，口語訓(xùn)練，語法學(xué)習(xí)等中進(jìn)行跨文化教育，使得學(xué)生從對不同的文化對比中不斷提高對文化差異的敏感性，提高交際意識和能力。

5．2豐富課堂內(nèi)容。改良教學(xué)方法

首先，注重情景教學(xué)。在課堂內(nèi)創(chuàng)設(shè)一些情景，靈活選擇和運用group discussion，pair—work，role--play等方法，鼓勵學(xué)生結(jié)合特定的語境大膽地進(jìn)行雙邊或多邊交流聯(lián)系，給學(xué)生提供一個平臺。其次，要充分利用現(xiàn)代化的教學(xué)手段。如多媒體、幻燈片、音像等。目前，大部分高職院校都已配有先進(jìn)的語言實驗室，要充分利用多媒體，比如放英文原聲電影，這是了解西方社會最直觀的手段之一，還有專門介紹社會風(fēng)情的紀(jì)錄影片，這些對學(xué)生了解文化背景十分有益。

5．3創(chuàng)造文化豐富的學(xué)習(xí)環(huán)境

開展第二課堂，讓學(xué)生多渠道獲取文化知識。教師除了在課堂上要設(shè)法幫助學(xué)生增強(qiáng)文化意識外，還應(yīng)鼓勵學(xué)生課外廣泛閱讀英文報刊和原版的文學(xué)作品。其次，還可以設(shè)立英語廣播電臺，開展英語角，英語沙龍等，讓學(xué)生有更多的渠道來提高自己的文化意識和能力。同時在教學(xué)過程中，教師應(yīng)根據(jù)教材內(nèi)容的安排舉辦講座，介紹英美文化背景知識、風(fēng)俗習(xí)慣等，引導(dǎo)學(xué)生在不同的語境中使用的得體的語言，加強(qiáng)對文化差異的敏感性和適應(yīng)性。

篇7

摘    要

近年來，隨著我國改革開放的發(fā)展和我國與國際間的經(jīng)濟(jì)、科技、文化交流日益頻繁，人們越來越重視外國文化問題。同時，我們也逐漸認(rèn)識到了了解外國文化在對外交往中的重要性。在教育領(lǐng)域中，外語教學(xué)也漸漸重視對學(xué)生交際能力的培養(yǎng)。然而，對許多老師而言，文化教學(xué)還是一個較新的概念，從跨文化角度對英語教學(xué)進(jìn)行研究探討在目前還是個新領(lǐng)域。我們必須認(rèn)識到交際能力的培養(yǎng)是外語教學(xué)的主要目標(biāo)，培養(yǎng)學(xué)生跨文化交際的技能是中學(xué)外語教學(xué)要達(dá)到的一個目標(biāo)。文化教學(xué)在中學(xué)英語教學(xué)中的重要性不可忽視，英語學(xué)習(xí)者不了解英語國家的文化，就無法獲得交際能力。因此在中學(xué)英語口語教學(xué)中應(yīng)該目標(biāo)明確地，循序漸進(jìn)地，方法得當(dāng)?shù)貙?dǎo)入文化教學(xué)，使英語學(xué)習(xí)者在學(xué)習(xí)語言和知識的同時受到文化的熏陶，在跨文化交際中游刃有余。

關(guān)鍵詞： 跨文化交際；文化教學(xué)；中學(xué)英語口語教學(xué)

ABSTRACT

Since last century, because of reforming and opening policy, many people, especially young people go abroad to get a better job or get further education and so on. Besides, many foreigners are curious about our country. Consequently, people come to realize that if we know little about cross-cultural communication, there will be many conflicts. Some experts suggest that today’s English teaching should emphasize intercultural communication. Learners ought to know not only grammar or words, but should learn cultural knowledge. If not, they will meet many difficulties while they communicate with foreigners. Therefore, it is important to introduce this kind of knowledge while teaching. We can’t neglect the importance of culture teaching in middle school foreign language teaching, English teachers should integrate culture into ELF teaching gradually and appropriately. Thus the students may have a better understanding of the target language, and they may communicate freely and effectively in cross-culture communication.

Keywords：Cross-cultural communication; Cultural teaching; middle school ELF oral teaching

Contents

1. Introduction 2

2. the concept of intercultural communication 3

2.1 Literature review 3

2.2 Definition of intercultural communication 4

3.A survey based on classroom observations 7

3.1 The analysis of interviews 7

3.2 The analysis of a questionnaire 7

3.2.1 Data analysis on the questionnaire (1) 9

3.2.2 Data analysis on the questionnaire (2) 10

3.2.3 Data analysis on culture curriculum 12

4. Ways of improving cross-cultural communication competence in middle school oral teaching 15

4.1 The necessity of develop cross-cultural communication competence 17

4.2 Some strategies for improving cross-cultural communication competence in the ELF oral learning in chinese middle school 17

4.2.1 Some strategies to learners 17

4.2.2 Some strategies to teachers 19

5. Conclusion 25

Acknowledgements 26

References 27

AppendixⅠ 28

1． Introduction

Language is just like a mirror that reflects its national culture. Sociologists and anthropologists believe that culture comprises all products of human activity, including fields of literature, art, music, architecture, and scientific as well as aspects of customs, life-style, code of conduct, worldly wisdom and social organization, etc. Languages are generally accepted words and rules drawn from speech. Language is the carrier of culture and culture is the content of language20.

   Worldwide interest in intercultural communication grows out of two assumptions. First, we live in an age when changes in technology, travel, economy, and political systems, immigration patterns, especially the emergence of Internet, have created a world in which we increasingly interact with people from different cultures. And whether we like it or not, these interactions will continue to grow in both frequently and intensely. Second, people now know that the influence of culture affects communication in a subtle way. Our culture perceptions and experiences help determine how the world looks and how we interact in the world.

    However, as we look back to see the situation in China’s high schools. We see that, for several decades, language teachers have not been able to pay attention to the role of culture knowledge in language oral teaching. Nowadays, in the ELF oral teaching, especially in middle school, teachers pay much attention to vocabulary.

   As Chinese culture is not the same as that of English-speaking countries, the rules for using Chinese are, in some respects, different from those using English. There is especially good evidence that Chinese students may transfer their mother tongue references of language used to their English performance and fail to communicate effectively[1]24. Misunderstanding caused by cross-cultural communication should break down and much attention should be paid to them in English language t eaching.

   So in middle school ELF oral teaching, teachers must not only improve students’ language level, but also pay attention to cultivating students’ abilities of intercultural communication.

2. The concept of intercultural communication

2.1 Literature review

More and more common practice of intercultural communication promotes the emergence of the concept of intercultural communicative competence. It is a challenging issue for language study and language teaching.

In 1965, Chomsky put forward the concept of linguistic competence and linguistic performance. Later, it was challenged by Campbell and Wales (1970) and Hymes (1972). Hymes (1972) argues that the appropriateness of language is the core of communicative competence, and he sees communicative competence as part of cultural competence. Canale and Swain (1980) put forward a more complex framework, and Canale (1983) summarized communicative competence in the way that it includes four component parts --- grammatical, sociolinguistic, discourse, and strategic. Canale’s conclusion in fact suggests that all aspects of language using are determined by culture. The continuous theoretical research of communicative competence has paved the way for the development of language teaching in which cultural factors are considered more and more important.

In 1975, the first textbook on intercultural communication “An Introduction to Intercultural Communication” (Conden & Yousef ) was published, and many other books followed it. The research on intercultural communication has developed quickly, and has exerted incredible influence on language and cultural teaching.

Traditional language teaching divides language techniques into listening, speaking, reading and writing. Deman (1987) applied the theories of intercultural communication to language and cultural teaching, and viewed cultural teaching as the fifth dimension of language teaching. Seelye published a book named “Teaching Culture: Strategies for Foreign Language Education” in 1984. Gumperz (1982) conducted investigations on the “discourse strategy” of the communicators who had a non-English cultural background and who spoke English as the second language. He revealed that those communicators’ assumptions of the world that had been formed in their native cultural context would exert great influence on intercultural communication. This, in turn, has stimulated a trend in language teaching that sees culture as discourse (Widdowson, 1984; Mclarthy, 1991; Kramsch, 1993; Candlin,1994; Hanks,1996). So since 1990, process-centered and task-oriented teaching mode has been widely adopted in the west.

Besides, American applied linguist G. Robinson (1985) put forward an important concept that through language and cultural teaching learners would gain “Cultural Versatility”. That is to say, through learning culture, learners would change internally. This viewpoint is quite significant.

Prof. Michael Bryam’s research is also strikingly notable. He holds that foreign language education includes four parts: language learning, language understanding, cultural understanding, and cultural experience.

2.2 Definition of intercultural communication

“Intercultural Communication” can hence be defined as the interpersonal interaction between members of different groups, which differ form each other in respect of the knowledge shared by their members and in respect of their linguistic forms of symbolic behavior. In this Concepts of intercultural and Combines the Concepts of intercultural and communication, It also describes the problems and pitfalls of misunderstanding and the skills and competence required for successfully understanding member of other culture.

Thanks to Edward T. Hall who is regarded as the founder of intercultural communication, a new brink knowledge, intercultural communication, has been becoming more and more widespread in the whole world ever since the publication of his great work The Silence Language. Intercultural communication is a symbolic, interpretive, transactional, contextual processing tool with which people from different cultures create shared meaning[2]115. Intercultural communication occurs whenever a message produced in one culture must be processed in another culture. It can best be understood as cultural variance in the perception of social objects and events. The barriers to communication caused by this perceptual variance can best be lowered by a knowledge and understanding of cultural factors that are subject to variance, coupled with an honest and sincere desire to communicate successfully across cultural boundaries.

Intercultural communication refers to communication between persons who have d ifferent cultural beliefs, values, or ways of behaving.

2.2.1 Cultural and cross-cultural communication

Cultural awareness in language learning is the ability to be aware of cultural relativity following reading, writing, listening and speaking. As Claire kramsch points out…[12]

If…language is seen as social practice, culture becomes the very core of language teaching, cultural awareness must then be viewed as enabling language proficiency…

Language itself is defined by culture. Language competent cannot be achieved without a good understanding of culture that shapes it, especially in foreign language learning. It is not only therefore essential to have cultural awareness, but also have cross-cultural communication awareness, such as the understanding of the relationship between target culture and native culture.

2.2.2 Culture teaching and ELF oral teaching in middle school

The interrelationship between culture teaching and language teaching has been explored in depth by Michael Byram. The basis of Byram’s position is that it views language as a cultural phenomenon, embodying the values and meanings particular to a specific society, referring to the traditions and artifacts of that society and signaling its people’s sense of themselves—their cultural identity: “to teach foreign culture is to introduce learners to new competences and to allow them to reflect upon their own culture and cultural competence[2].” It is assumed by others that language could somehow stand alone and be taught as a value-free symbolic system. But the social nature of language works oppositely when separating it from its original culture, especially when appearing in overseas contexts, where the learners’ contact with the culture is largely confined to the foreign language classroom.

Traditional foreign language teaching does not pay much attention to cultural factor. It focuses mainly on the vocabulary and structure of the language. But plenty of facts prove that language is not only a symbol, a system, which put forward by pure linguistic theory scholar, but also a social practice. Therefore successful foreign language teaching must help the student master the knowledge of culture rules, in addition to use them in particular situation. Every nation has its unique culture pattern and language is the carrier of culture. For instance, Asians emphasize the importance of orderly society whereas Americans emphasize the importance of personal freedom and individual rights. For effective and appropriate communication, learners in middle school must be familiar with the differences in the foreign culture which they are learning and take according language behaviors.

3. A survey based on classroom observations

Survey date: 25/02/2009

Survey instrument: interview and questionnaire.

Subjects: students of Ning Bo Chai Qiao middle school.  30 students are interviewed, 98 students (30 interviewed students and another 68 students) participate in questionnaire. All the 98 copies of questionnaire are valid.

The objective of this survey is to investigate:

1) Students’ attitudes towards cross-cultural communication in the ELF oral learning

2) Current situation of students’ information input.

3.1 The analysis of interviews

     Thirty English learners are interviewed and are invited to answer only one question: what is a competent language learner like in your eyes? The responses tend to fall into three categories:

 (1)  Twenty five interviewees think that he or she is good at English listening, speaking, reading and writing abilities, especially at speaking and listening;

 (2)  Ten of them think he or she is familiar with foreign culture and is a successful cross-cultural communicator.

 (3)  Five of them think a good command of native language is necessary.

 In order to describe more directly, the results of interviews are put into a table (Table.1).

Table1. Results of the Interview

                               

Positive attitudes  Percentage

Language proficiency learning(reading, writing, speaking and listening) 83.33％ (25/30)

Accumulation of culture 33.33％ (10/30)

Mother tongue proficiency 16.67％ ( 5/30)

    These students’ responses reveal the following information:

    Firstly, these students still see the four basic skills (speaking, listening, reading and writing) as their main study objective. Secondly, cross-cultural communication competence has already been realized by language learners, but this group is small compared to the whole. Thirdly, the importance of mother tongue competence has only been seen by a few interviewees.

    According to this interview, most interviewees have realized the importance of language proficiency in language learning, but the point is why only one third of the interviewees have realized the importance and necessity of cross-cultural communicative competence since which are discussed so warmly in present language teachin g world? Do they hold a negative view on it or do they just have not yet obtained the awareness consciously?

3.2 The analysis of a questionnaire

The English learning questionnaire consists of nine closed-ended questions (see Appendix), For instance, “you have the interest and passion in English and language learning”, and the answers falls into four types:

 1. Strongly Agree (SA)　2. Agree (A)　3. Disagree (D)　4. Strongly Disagree (SD)

 According to the research content, the analysis of questionnaire is divided into two parts. The first five are put in Table 2 and the rest four questions are put in Table 4.

3.2.1 Data analysis on the questionnaire (1)

  This part of analysis involves data analysis on questions 1-5 in the questionnaire and a comparison between the responds of the interviews and the questionnaire.

3.2.1.1 Data analysis on the questionnaire (1)

Table2. Results of Questions 1-5 in Questionnaire

                                    

 SA A D SD

1) The cultivation of English skills(reading, writing, speaking and listening) is the foundation of the language learning  60.29％  31.65％ 2.04％ 6.02％

2) Reading English novels everyday is necessary  17.35％  69.39％ 13.26％ 0.00％

3) It is important to acquire a good knowledge of native language in the ELF oral learning  44.90％  53.06％ 2.04％ 0.00％

4) The accumulation of language and cross-cultural communication competence are of equal importance   50.00％  48.98％ 1.02％ 0.00％

5) It is necessary to read materials regularly about politics, economy, culture, and so on   39.80％  60.20％ 0.00％ 0.00％

                                              

Questions 1-5 (see appendix) indicate a clear picture of students’ attitudes towards language proficiency learning, native language learning, and accumulation on cross-cultural communication competence, literature, and politics and so on. On the importance of the cultivation of reading, speaking, listening and writing in language learning, 91.94% (60.29% SA+31.65% A) of English majors agree and of which 64.29% strongly agree. On daily English novels reading, a total of 86.74% (17.35% SA+69.39% A) consider it necessary. On the necessity a good command of native language, 97.96% (44.90% SA+53.06% A) of English learners agree. On the relation of native language learning and foreign language learning, 98.98% (50.0% SA+48.98% A) believe that these two are of equal importance. Finally, on a regularly reading of politics, economy, and culture, all (39.80% SA+60.20% A) the students hold a supportive attitude.

3.2.1.2 Comparison between the interviews and the questionnaire

     With regards to the similarities of the contents examined, it seems necessary to

have a comparison between the responds of the interviews and the questionnaire.

Table3. Comparison between the Interviews and the Questionnaire

Positive attitudes (SA+A) Interview

(open-ended) Questionnaire

(close-ended)

Foreign Language proficiency learning(reading, writing, speaking and listening) 83.88％  91.94％

Accumulation of intercultural communication competence 33.33％ 98.98％

Mother tongue proficiency 16.67％ 97.96％

From the table above, the comparison is very clear that, towards the same research content, interviewees’ responds vary when they are faced with different types of questions. The gap is especially seen on the accumulation of cross-cultural communication competence and native language proficiency. Compared with open-ended question in the interview, interviewees tend to hold a more supportive view on closed-ended questions in the questionnaire. In other word, most English learners subjectively admit the importance of the accumulation of cross-cultural communication competence and native language proficiency, but the point is, not all of them have already obtained the awareness. However, two questions have been proposed from the comparison: (1) Why English learners have not obtained the cross-cultural awareness which should be tied up with the ELF oral learning? (2) Is that because they subjectively lack learning motivation or objectively, they lack timely and efficiently teachers’ cultural guidance?

3.2.2 Data analysis on the questionnaire (2)

     This part of questionnaire (table4 in next page) mainly focuses on students’ attitudes towards learning motivation as well as classroom learning. Before the analysis is taken, a brief introduction on motivation can help to have a better understanding on the analysis.

1) Integrative motivation

Motivation has been identified as the learners’ orientation with regards to the goal of learning foreign language69. This form of motivation is known as integrative motivation.

.2) Instrumental Motivation

In contrast to integrative motivation is the form of motivation which is known as in strumental motivation. This is generally characterized by the desire to obtain something practical from the study of foreign language[9]125. With instrumental motivation, the purpose of study is more practical, such as meeting the requirements for college graduation, applying for a job and achieving higher social status.

Table4. Results of Questions 6-9 in Questionnaire

                                      

 SA A    D  SD

6) Your have the interest and passion in the ELF oral learning 14.29％ 61.22％ 21.43％ 3.06％

7) You would prefer to get an English-related job after the graduation 21.43％ 66.33％ 11.22％ 1.02％

8) The present classroom teaching can cultivate your learning abilities and improve your cross-cultural skills  2.04％ 7.14％ 71.43％ 19.39％

9) You hope to have English class in various forms such as discussion, presentation, debate, performance and so on. 25.51％ 63.27％ 9.18％ 2.04％

As is shown in the table (results of questions 6 and 7), 75.51% (14.29%SA+61.22%A) of English learners have the interest and passion in language learning, and 87.76% (21.43%SA+66.33%A) of them would like to get an English related job in the future. According to the introduction of motivation, the answers to those two questions (questions 6 and 7) can be taken as the representation of integrative and instrumental motivation respectively. Therefore, a conclusion can be made that, most students subjectively want to make a living by using their language competence.

In order to check the condition of students’ cultural information input, questions 8 and 9 are designed and analyzed. 89.82% (71.43%D+19.39SD) of English learners do not think that the  present classroom teaching can cultivate their learning abilities and improve their cross-cultural communication competence, whereas a total of 88.78% (25.51%SA+63.27%A) hope to have English class in various forms such as discussion, presentation, debate, performance and so on. It can be found that most English majors are not satisfied with the current classroom teaching. They hope to enjoy a more interactive and communicative teaching style. The traditional text-based grammatical and linguistic teaching could not meet the needs of the cultivation of communicative competence to some extent. What’s more important is that students are supposed to have a consciously as well as unconsciously cultural awareness promote by language teachers.

3.2.3 Data analysis on culture curriculum

It is shown from the result of question 8 in the table above (table 4) that present foreign language teaching has not provided a satisfactory fruit on cultural awareness cultivation. A question should be taken into consideration, that is, how can cross-culture awareness be expressed in the foreign language curriculum, with the purpose to cultivate language learners’ cultural awareness and communication insight into the target civilization? For a long time, this has been attempted by introducing the geographical environment and historical or political development of the foreign culture, its institutions and customs, its literary achievements, and even everyday life of its people. Take English learners in Ning Bo Chai Qiao middle school as an example, their cultural input has largely come from courses such as Extensive Reading, Communication between Cultures, American Literature, and An Outline Introduction to Britain and America, and so on. Following is a basic analysis on the four courses.

                     Table5. Courses Information

Course Duration Teacherˊs background

Extensive Reading first 4 terms Chinese

 Communication  between cultures the 7th term New Zealander

American literature  the 7th term Chinese

An Outline Introduction to Britain and America  the 7th term Canadian

Extensive Reading was taught by a Chinese teacher during the first four terms, and the teaching contents mainly focus on western culture, economy, politic, education and so on. After two years study, it helps students build up a general view on western civilization. Communication between Cultures is taught by a English-speaking teacher from New Zealand, the teaching content seems “boring and meaningless” said the majority of students, the teacher read the chapters from the book to the class instead of giving practical cross-cultural communication analysis. So for most students, they did not learn as much as they expected from this course. American literature was taught by a Chinese teacher, and the teaching contents include background information introduction and literacy reading. An Outline Introduction to Britain and America was taught by a Canadian teacher who has a good experience on both British and American cultures. In this course, students are introduced to a comparison of the British and American culture.

From what have been introduced above, it can be seen that although there are four courses and an 28-month course duration, most of what students have taken is an education of “cultural background knowledge” on Chinese or English rather t han practical cross-cultural communication stimulation such as comparisons or contradictions between the target and native  culture. To some extent, it revels why most English students have not got a conscious awareness in cultural or cross-cultural communication competence.

Through comparisons between the interview and the questionnaire, it can be seen that students hold positive attitudes on develop the competence of intercultural communication, but for some reasons, not so many have already obtained conscious cross-cultural awareness. Through further analysis of curriculum on cultural teaching, it reveals that present cultural teaching in ELF oral teaching shows the weakness in practical, sufficient and conscious cultural input to help build up language learner’s cross-cultural awareness. Moreover, the current teaching is also expected to be more communicative and interactive. Thus, following on are the possible ways to promote the competence of intercultural communication,

4.1 The necessity of develop cross-cultural communication competence

Firstly, it is vital for language teachers to help language learners develop their cross-cultural communication competence. If the final purpose of intercultural communication competence cultivation is to help students to acquire cross-cultural communication competence, then what cross-cultural communication competence is? According to Kramsch’s opinion, cross-cultural awareness is not really a skill, but a collection of skills and attitudes known as a competence[12].

Secondly, it is necessary to make clear what cross-cultural awareness skills students are supposed to acquire. It has been suggested that cross-cultural awareness consists of having four different perspectives on communication with a different culture. Cross-cultural competent students should be able to:

----look at their own culture from the point of view of their own culture (for example, having a good understanding and awareness of their own culture)

----Be aware of how their culture is seen from outside, by other countries or cultures

----understand or see the target culture from its own perspective (for example, understanding and being aware of what other people think of their own culture)

----Be aware of how they see the target culture

4.1.1 The request of the development of Internationalization

Lin Dajin in the “cross-cultural communication study, ” pointed out that culture can be defined as “ the integrated feature that a nation is distinct from another nation. ” Cultural differences are the barriers of cross-cultural communication. The modernization process accelerated the circulation of spiritual and material products, and brought all nationalities into a common “global village”, cross-cultural communication became an integral part of national life. If people do not understand the cultural convention in the USA or Britain, and use the way of China to treat foreigners, then it will create a lot of jokes, and even hurt each other's feelings, self-esteem and cause misunderstanding. Thus, to overcome the cultural differences caused by communication barriers has become a common problem faced by the entire world.

4.1.2 It is imperative to understand the cultural background knowledge

Understanding cultural knowledge is the key to language learning. “One can not really learn the language, and teach language well unless one knows the patterns and norms of culture and cultural background[14]224. ” Without a specific cultural background, language is non-existent. If we don’t know the culture of target language, we would find it is difficult to understand the meaning of certain words. For example, “Thanksgiving”, “Sandwich” has been brought about in a specific social and historical circumstance, it is not enough merely to know the meaning of the surface of these words. Another example is: “You are, indeed, a lucky dog”, the literal translation is “you are a lucky dog. ” This is a satiric sentence in China, because, in Chinese views, “dog” is an expression when people used to refer generally to dislike someone. While in English, it can mean, “You are a lucky man. ” In Western society, “dog” is a family member, and they are harmonious coexisting with people “Dog” here refers to people instead of satirizing others, but a very intimate expression.

4.1.3 Cultural knowledge teaching is the objective of language teaching

The main objective of language teaching is to train and develop students’ interpersonal skills. And cultural knowledge teaching can increase the ability of cross-cultural communication, which is the important content to achieve goals of language teaching. For example, in American society, praise and compliments language that flatter mainly a personal appearance, new things, personal property, and individuals in a ce rtain area are commonly used as the introduction to a conversation. This is different from Chinese. Thus, different nations have different cultural environments, different living habits and different languages behavior expressions. And as a language learner, if not ideologically “physically entering their social linguistic environment” will be difficult to achieve the goal of language learning，not to say that language teaching objectives will be accomplished.

4.2 Some strategies for improving cross-cultural communication competence in the ELF oral learning in Chinese middle school

After the survey research and data analysis, now we have a clear idea of the common reasons that triggered the weakness of the cross-cultural communication in middle school ELF oral teaching. However, we do not have a clarity solution about this situations. Therefore, some strategies were listed here to help learners with their language learning.

4.2.1 Some strategies to learners

4.2.1.1Raising culture awareness

Culture awareness is the term we have used to describe sensitivity to the impact of culturally---induced behavior on language use and communication. It including two qualities: one is awareness of one’s own culture, the other is awareness of the culture[7]15.

      Unfortunately, in China, cross-cultural communication errors can be found from time to time. In the ELF oral learning, culture factor needs to be taken seriously. To cultivate students’ intercultural communication we need first to arouse their cultural awareness. Because of different cultural background, life experience, profession, sex, education, even age, character, people may have different modes of interaction. People learn to think, feel, behave and strive for what their culture considers proper. These means there might not be the same as what is intended by the speaker. If we are aware of this, we can avoid ethnocentricity, and can have better communication with people all over the world.

      Speakers of a foreign language often have the experience of making careless mistakes which may cause get angry, may be embarrassing and may arouse hostility from native speaker. Often such mistakes occur even though the application of the linguistic rules of grammar, vocabulary or pronunciation is correct. These mistakes are culture errors but occur because of not knowing or choosing the appropriate style, and manner to use for effective communication.

4.2.1.2 The development of sensitiveness to culture differences

   There are four stages in the development of the sensitiveness to culture differences. The first, one can make out the obvious, superficial culture characteristics. In other word, he will find them interesting and exotic. The second, one can judge the delicate meaningful cultural characteristics that are quite different from his own. Usually he will feel them incredible or hard to accept .The third, one can accept the cultural characteristics after rational analysis. The fourth, one can be in the other peoples’ shoes and appreciate the cultural characteristics. In other words, the first three stage can be understood, and the fourth empathy.

4.2.1.3 The development of empathy

  In order to communication effectively, you need a deep degree of empathy, that is to be able to understand the other person’s affective and cognitive states. Empathy differs from sympathy in that it does not include pity or approval. And focuses on the feelings of others, not our own[12]114. Empathy involves relativism and flexibility, which knowledge alone cannot consist. Teachers can create good classroom environment where students tolerate and appreciate different norms by bringing up students’ empathy. In China, we always emphasize collectivism instead of individualism. But in English class, we advocate differences, to encourage students to understand each other.

     To facilitate empathy, we can take these measures:

(1) Subjects like history, anthropology, and sociology should be introduced into

the curriculum. Through these subjects, the students can not only acquaint themselves with the examples of foreign culture, but also master some concepts and principles concerning with culture.

(2) The students should be encouraged to read broadly in Chinese middle

school, both fiction non-fiction, literal or philosophical. Including proverbs, broad reading can be a student better understand and communicate with other cultures. Only through broad reading can he know the taboos, values, beliefs and religion of another culture, only through broad reading can be truly come to realize why privacy is so important and that individualism is so cherished.

(3) The students should he sent abroad for further study if possible. Thus they

can live with the natives for some time, no chance is better than the close contact. They can enjoy the new culture. By enhancing ICC, the intercultural communication of the learners can be carried out tactfully, acco rding to different context.

4.2.2 Some strategies to teachers

Language teachers are supposed to exert instructional strategies to help language learners promote their cross-cultural communication competence, that is, provide language learners with some useful ideals for presenting culture from its own perspective, for example, understanding and being aware of what people in target culture think of their own culture.Chinese teachers should take advantage of foreign teachers. Foreign teachers are rich in knowledge, idiomatic English, strong teaching culture context, full of wit and humor, longing to understand much more about Chinese culture. This attitude can have a great influence on students, and increased their desire of learning English well and knowing about the culture of English-speaking countries. Teachers can make full use of such rare chances and consult foreign teachers that they are according to the calendar, then all of the teachers and students can try their best to create all kinds of conditions to speak them imitatively —Action speak louder than words. Just as what we mentioned above, we have been aware of the importance of learning some cultural knowledge about the target language. It seems impossible and unnecessary for us to have a systematic study of target culture, which covers almost everything, in one’s whole lifetime. The difficulty shows that culture is ubiquitous, multidimensional and complex. A good solution to this problem might be to learn selectively those cultural factors that have great influence on intercultural communication, and that are closely related to the language. So on culture teaching we should follow these principles :( 1) interrelated. that is culture teaching must be interrelated with the content of the text. (2) Appropriate, that is culture teaching must be subjected to language teaching. (3) Practical, that is culture teaching must try to be “useful” for students in their communication. (4) Scientific, that is culture knowledge must be taught correctly, completely and objectively. (5) Flexible, that is culture teaching must be flexible according to the change of the world.

    We must obey these five principles if we want to cultivate students’ abilities of cross-cultural communication. What we should teach in ELF classes is simply a foreign way of life related to the target language and teachers should avoid bringing their own cultural prejudice into class. The world is changing, so are the traditions and customs. The constant changes require us to improve our skills of intercultural communication by doing two things: understanding the cultural differences, especially the differences in the deep structure of different cultures, and becoming flexible in intercultural communication. There is a great tendency that one culture adopts the elements from another that are compatible with its own values and beliefs or that can be changed without causing major disruption.

 

4.2.2.1 Make full use of developing the interest of the competence of intercultural communication in the ELF oral learning in Chinese middle school

  Intercultural communication is a big issue, which is not easy for both teachers and students to understand and realize. For successful cultural teaching, we suggest doing the following:

(1) Teach culture differences. Teachers should directly address the similarities and peculiarities between the source culture and the target culture. This can be done through the comparison of the two cultures.

(2) Provide opportunities for students to use the language in situational conversations. While introducing the students play a real-life role and practice their everyday language use according to the varied situation.

(3) Induce students to read literal works, which are vivid and abundant material to understand the character, the psychological state, culture characteristics, convention, and social relationships. Reading newspaper is also the direct path.

(4) Be aware of your students development level, when selecting themes or concepts to present. At first, learning activities should be clear and specific in lower levels, gradually, becoming more complex than the level of the student increases. There are a variety of children’s fiction which presents concepts like similarities, differences and prejudice which can be used at lower levels. At upper levels fiction and biographies can be used to present the more complicated ideas. Try to connect the unfamiliar with the familiar, the known with the unknown.

(5) Use plenty of ways in both general learning tasks and in language learning tasks.

(6) Use varied methods to check the understanding level of the students.

(7) Be enthusiastic. As a teacher you need to be aware of the value of learning a second language in terms of its contribution to developing cultural aware and a range of other cognitive and vocational benefits. Your attitude will influence the attitudes of the child ren in the class and their parents.

    Beside, Chinese teachers should take advantage of foreign teachers. Foreign teachers are rich in knowledge, idiomatic English, strong teaching culture context, full of wit and humor, longing to understand much more about Chinese culture. This attitude can have a great influence on students, and increased their desire of learning English well and knowing about the culture of English-speaking countries. Teachers can make full use of such rare chances and consult foreign teachers that they are according to the calendar, then all of the teachers and students can try their best to create all kinds of conditions to speak them imitatively —Action speak louder than words.

    For example, we once tried to spend Christmas and Hallowmas with all foreign teachers together in our school .The students were very interested and active in the activities， and such experiences can have impressed them strongly and forever.

Teachers should encourage students to communicate with foreign teachers and some other foreigners in and out of school. Students and foreign teachers can have classes, play games and take part in many kinds of activities together. Communicating with foreigners can provide students with the real cultural context in which English is used actually and stimulate students to learn English well including knowing about foreign culture.

As the success of many activities depends on good organization and on the students knowing exactly what they are to do. A teacher is thus mainly an organizer, whose work is different from administrator of a school system. But the teacher, like any other organizer, works primarily with people, and his task and responsibility are to create situations in which people can do their best and achieve their best.

Since teachers are key roles during culture teaching, they must play a positive role in helping the students to develop intercultural communicative competence and increase the students’ chances to succeeding in both language learning. It is not an expendable skill tacked on to the teaching of speaking, listening, writing and reading. It is always in some background. Lack of intercultural competence will limit the students’ ability to make sense of the world around them, and lead to failure in using English for communication across-culture.

4.2.2.2 Make full use of pictures, films, TV, computers and other audio-visual aids to make the teaching lively and interesting. Explore to the full the opportunities for students with the target culture information.

(1) Plays in and out of class

It is proved that plays in and out of class are probably the most efficient ways of language teaching.

The role of plays and dramas manifests itself when learners perform by themselves. Mini-dramas acted by students expose them to a “process of self-confrontation” with the target cultural communicates. The learners can act out mini-dramas written by them, which show misinterpretation of something that happens in the target cultural context. The cause of the problem is usually clarified in the final scene. Cultural similarities and differences will be analyzed by way of follow-up discussion.

In the listening book of Senior English book3 unit24, the material involves “finding a job”, English teachers can extract one or two advertisements from the magazine for students. Teachers can ask the students to divide into two groups, one group act as recruiters, and the other group act as applicants. By looking at the advertisements, appointing to interview, using some simple props, students can exchange views on working conditions, wages and other issues. Thus, students can understand the practical knowledge of Foreign Service work; the actors also can improve their abilities of practical language.

    A short play can be broken down into sections. As learners learn (not memorize) one section, they move on to the next. By combining the sections, they have learned the play. The use of this technique enables different groups of learners to work on several short plays at the same time and leads to the creation of several shirt plays simultaneously.

     Drama is a useful tool in cultural learning. A full semester’s work can be built around a drama project, or it can fill five or ten minutes at the beginning or end of a lesson. It encourages the learners to view the linguistic and cultural knowledge as a tool for communication rather than as an academic subject. It can bring life and vitality to the classroom. 

     (2) Classroom presentation

     At the beginning of each lesson, teachers can hold a “cultural corner” sessions, with 5-10 minutes. Teachers or students can introduce one aspect of Western culture, such as famous events of foreign country in history, a prominent figure in the world, or some literary works. To accumulate the cultural knowledge for a long time, students’ cultural knowledge will naturally become broad and rich.

     (3) Photo display

     Use maps, photographs, and illustrations of the text to introduce relative cultural elements vividly. For instance, when we teach the States of Liberty which appears in the lesson 10 of junior English book3, at first we can display a wall chart of the Statue of Liberty in the United States in front of the classroom, then ask the students to identify it and then observe the Statue of Liberty carefully in the facial expressions, posture language, the hold-high arm and torch. And then teachers can introduce the following cultural background briefly: Batuoerdi, a French sculptor, builds U.S. Statue of Liberty. He takes his mother's face and his wife's body as models to manufacture it. The Goddess of Liberty not only has swallowed vicissitudes face, but also perseverance. The torch in her hand is a symbol of freedom shining all over the world. Then teachers can guide the students to make analysis of the understanding of American national spirit through the Statue of Liberty. Teachers also can allow the students to list their deepest impression in other countries or ethnic representation construction.

     (4) Song appreciation

     The important function of the songs is to express one’s wishes. Many lyrics and melody of songs are also full of rich cultural content. Students generally are interested in songs. If time is enough in the class, teachers can choose one or two representative English songs for students to appreciate or learn to sing. It is an effective method in the teaching of English cultural knowledge to analyze the content of the lyrics and music rhythm feelings. And then the students can accept the cultural baptism. For example, a song has a lyric like “Love is blue.”(Blue love). Then what representation is “blue” in English? It often expressed "frustration and anxiety". Teachers cited examples to analyze, and then asked students to appreciate this song, try to see if there are any new experiences.

     (5) Foreign festivals on the campus

    This activity is of great interest to young students. The celebration could take place in a class, a grade or the whole school with the help of the branch of the Youth League. All kinds of activities can be held in festivals, such as performance of foreign songs, dancing and dramas, holding costume parties, watching foreign films, attending lectures given by foreign experts and enjoying foreign food. By celebrating foreign festivals, learners will immerse in the target cultural context. Teachers are to give introduction on the origin and the conventional activities of the festival. A comparison of the similarities and differences between the foreign festivals and Chinese festivals can develop the learners’ cultural awareness.

    (6) Using authentic materials

      Obviously, the best way to learn foreign cultural background knowledge is to go to that country to stay there for a period of time. But we know that it is almost impossible to have such an opportunity, especially for our students. Therefore, it is practically necessary for the teachers to use authentic materials to teach culture.

 Mass media, such as, film, novels and especially newspapers and magazines, is also considered as an insightful means for teaching culture, for they reflect people’s way of life in terms of variety contemporaneity and authenticity. Students in an ELF setting will spontaneously ask questions about puzzling aspects of society and life as reflected in the film or magazine. This material is by no means easy to interpret because there is so much central inference and it requires deep familiarity with and comprehensive exegeses of the culture in question. Therefore “all such material should be selected with an eye to the subculture diversity of the target community”.

5. Conclusion

Today, international cultural exchange is going on directly and indirectly, with its new scope, content, form and method unheard of before. To confine oneself to one’s own culture is to go against the times. Now, in our country, the open policy towards the rest of the world has become a fundamental policy. This policy has brought about much broader prospects for international cultural exchange. Therefore, overcoming cultural barriers has become more and more important. Only by surmounting the barriers can we get a high degree of cultural exchange, make use of good things from other cultures and build up our cultural and material wealth. This exchange will contribute to understanding and friendship among nations as well as development in science and culture.

     In the practical teaching, the culture teaching should be presented as many detailed as possible in the teaching syllabus. The teaching materials should not be located only in the source culture and should be a constructive attempt to be explicit about intercultural behavior and communication, especially, in view of the limited language available at this level. Besides, in the classroom ELF oral teaching, teachers are expected to use a variety of teaching methods that are suitable to students’ level. In intercultural communication settings, Chinese learners in culture instruction should keep an open mind: we should try to avoid the prejudiced culture stereotypes over the other cultures and our own. Especially, we should put higher focus on the learning of our own Chinese culture. Another key point is becoming awareness of our own culture bottom lines. We must learn what our own culture line is ― the values where we are can negotiate, but we cannot compromise. We can allow others to be different, and respect their differences as they respect ours.

     Though the culture teaching is a very complicated and difficult part to deal with, the educators and teachers involved in language education should make great efforts to carry out this part thoroughly. This determines much whether the effective cross-cultural communication can be preceded smoothly between China and the world.

Acknowledgements

My initial thanks go to my supervisor Meng Dong, who patiently supervised my dissertation and was at times very willing to offer me illuminating advice or suggestions. Without her help, I could not have finished this dissertation.

I am also indebted to other teachers and my classmates who have not only offered me their warm encouragements but also shared with me their ideas and books. They are Han Xiaoya, Shen Yin and many others.

And I also appreciate Li Neng, who offer me great help during the time I was in the practice in Ning Bo Chai Qiao middle school. Without her help, I could not finish my survey in this paper.

The remaining weakness and possible errors of the dissertation are entirely my own.

References

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[3] Ciccarelli, A. Teaching Culture through Language: Suggestions for the Italian Language Class.[A]. Italica，(1996)

[4] Crookes, G. & Schmidt, R. Motivation: Reopening the Research Agenda[A]. Language learning (1991)

[5] Falk, J. Linguistics and Language: A survey of Basic Concepts and Implications (2nd Ed.) [M] John Wiley and Sons (1978)

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[7] Herron, C., Cole, S. P., Corrie, C., & Dubreil, S. The Effectiveness of Video-based Curriculum in Teaching Culture[J]. The Modern Language Journal, (1999)

[8] Kramsch, C. Context and Culture in Language Teaching[N]. Oxford University Press (1933)

[9] Stephens, J.L. Teaching Culture and Improving Language Skills Through A Cinematic Lens. A Course On Spanish Film in The Undergraduate Spanish Curriculum[J]. ADFL Bulletin, (2001)

[10] Tylor, E.B. Primitive Culture[N]. Gordon Press (1981)

[11] Samover,larryA.2000. Communication between, cultures. Beijing:Foreign Language Teaching and Research Press

[12] Kramsch, Claire..Shanghai Foreign Language Education Press, 2000.

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AppendixⅠ

*Questionnaire:

 Strongly Agree Agree Disagree Strongly Disagree

1) The cultivation of English skills(reading, writing, speaking and listening) is the foundation of the language learning    

2) Reading English novels everyday is necessary    

3) It is important to acquire a good knowledge of native language in foreign language learning     

4) The accumulation of language and cross-cultural competence are of equal importance    

5) It is necessary to read materials regularly about politics, economy, culture, and so on    

6) You have the interest and passion in the ELF oral learning    

7) You would prefer to get an English-related job after graduation    

8) The present classroom teaching can cultivate your learning ability and improve your cross-cultural skills     

9) You hope to have English class in various forms such as discussion, presentation, debate, performance and so on.    

誠 信 承 諾

我謹(jǐn)在此承諾：本人所寫的畢業(yè)論文《論中學(xué)英語口語教學(xué)中跨文化交際能力的培養(yǎng)》均系本人獨立完成，沒有抄襲行為，凡涉及其他作者的觀點和材料，均作了注釋，若有不實，后果由本人承擔(dān)。

 

                承諾人（簽名）：      

篇8

關(guān)鍵詞 言語行為理論 跨文化交際 醫(yī)護(hù)專業(yè)學(xué)生

中圖分類號：G712 文獻(xiàn)標(biāo)識碼：A DOI：10.16400/ki.kjdkz.2015.03.016

On the Speech Act Theory and Cultivation of Intercultural Communication Competence of the Higher Vocational Medical Students

ZHU Liping， HOU Xiaojing

（Basic Department of Taizhou Polytechnic College， Taizhou， Jiangsu 225300）

Abstract Speech act theory is an important research field in pragmatics， and has a positive significance in cross culture communication. This paper attempts to study the relationship between speech act theory and the training of medical students' ability of intercultural communication， and discuss how to improve intercultural communicative competence of Vocational College Students from the three aspects of cultivating intercultural communicative awareness， medical professional students' pragmatic competence and the application of speech act theory.

Key words speech act theory; cross-culture communication; medical students

隨著我國社會、經(jīng)濟(jì)、文化及醫(yī)學(xué)事業(yè)的發(fā)展，世界范圍內(nèi)的醫(yī)學(xué)跨文化交際活動日益頻繁，醫(yī)患之間的跨文化溝通也日漸增多。良好的醫(yī)學(xué)環(huán)境下的跨文化交際活動有利于建立我國醫(yī)學(xué)衛(wèi)生事業(yè)的良好國際形象。言語行為理論是跨文化言語交際的重要哲學(xué)基礎(chǔ)，對跨文化交際活動有著積極的指導(dǎo)作用。本文將簡單論述言語行為理論的產(chǎn)生及發(fā)展軌跡，研究言語行為理論及跨文化交際之間的重大影響，并從培養(yǎng)醫(yī)護(hù)專業(yè)學(xué)生的跨文化交際意識、語用能力及對言語行為理論的應(yīng)用三方面討論言語行為理論對高職醫(yī)護(hù)專業(yè)學(xué)生跨文化交際能力培養(yǎng)的啟發(fā)。

1 言語行為理論綜述

言語行為是語用學(xué)的重要課題，它為語言研究提供了重要的哲學(xué)理論基礎(chǔ)。當(dāng)人們在使用語言進(jìn)行交際時，交際雙方能正確理解說話者言語行為的深層含義對確保交際活動的順利進(jìn)行具有關(guān)鍵意義，在跨文化交際中，由于交際雙方的文化差異，更能正確地掌握言語行為尤為重要。

言語行為理論的形成是一個逐步發(fā)展的過程，先后經(jīng)歷了從1923年英國人類學(xué)家馬林諾夫斯基（M.Malinowsk）提出“言語行為”（verbal behavior），到1957年英國哲學(xué)家奧斯丁（J.L.Austin）明確提出言語行為理論，認(rèn)為人們在“以言行事”，后來又提出“言語行為三分說”，即言內(nèi)行為（the locutionary act）、言外行為（the illocutionary act）和言后行為（the perlocutionary act）。在這三個行為中，言外行為一直是學(xué)者們長期以來研究的重點，在這個研究焦點中有一個重要的概念，就是“言外之力”。奧斯丁認(rèn)為，在特定的語境中，人們的交際話語具有一定的言外之力，如承諾、命令等。后又把言外行為分為判定、裁定、承諾、闡述、行為這五類。在20世紀(jì)60年代后期奧斯丁的門生美國哲學(xué)家塞爾批判繼承又發(fā)展了言語行為理論，也認(rèn)為實施言語行為的同時就是做出陳述，發(fā)出命令，提出問題，做出承諾等，后又進(jìn)一步提出“間接言語行為理論”，可以理解為“通過施行了一個言外行為間接地施行了另一個言外行為”。此理論研究的是聽話者如何從說話者的言語“字面意思”推斷出其間接表達(dá)的“言外之力”。

2 言語行為理論對跨文化交際的影響

不同文化背景下人們的交際行為受制于不同的社會規(guī)范，語言使用規(guī)則亦不同。同樣的一句話對于不同文化背景的人可推測出不同的言外之力，因此難免會導(dǎo)致許多語用失誤現(xiàn)象。所以我們在進(jìn)行跨文化交際中，應(yīng)在言語行為理論的指導(dǎo)下，結(jié)合對方文化背景下語言規(guī)約來理解對方語言的正確意圖。最典型的例子比如“你吃飯了嗎？”（Haven you eaten yet？）在中國人理解為寒暄語，功能正如英語中的“Hello”，可西方人卻很有可能理解為“你想請我吃飯嗎？”再如中國人說的“去哪兒呀？”亦是熟人之間打招呼，而西方人則認(rèn)為是你在打探他的隱私。這樣的話，交際就會陷入尷尬境地。

將言語行為理論運用于跨文化交際有利于促進(jìn)交際雙方對言外之力的理解和把握，從而掌握對方交際意圖，實現(xiàn)交際目的，也可以通過了解言語行為理論去選擇恰當(dāng)?shù)姆险Z用規(guī)則的言語形式，從而避免上例中“你去哪兒？”這樣的交際僵局。

言語行為理論可以說是貫穿于跨文化言語交際的全過程，不僅具有言語本體意義，還具有交際意義，可以在交際雙方之間建立起特定的人際關(guān)系。所以，正確認(rèn)識言語行為理論和跨文化交際之間的緊密關(guān)聯(lián)具有積極的指導(dǎo)意義。

3 言語行為理論對高職醫(yī)護(hù)專業(yè)學(xué)生跨文化交際能力培養(yǎng)的啟發(fā)

言語行為理論指導(dǎo)我們言語交際的語境同時受言內(nèi)行為、言外行為和言后行為的制約。在教學(xué)過程中，要將培養(yǎng)學(xué)生理解和表達(dá)話語的真實意義作為教學(xué)的重點，培養(yǎng)學(xué)生把握在不同情境下的說話人的言外之意。要切實做到這一點，我們應(yīng)該注意以下幾點：

3.1 培養(yǎng)高職醫(yī)護(hù)專業(yè)學(xué)生的跨文化意識

交際的發(fā)生離不開特定的語境。醫(yī)護(hù)交際的特定語境就是醫(yī)學(xué)環(huán)境，交際雙方可以是醫(yī)護(hù)人員之間，也可以是醫(yī)患之間，它包括了不同的社會文化背景、醫(yī)學(xué)倫理背景、交際雙方身份背景、語言發(fā)生的情景背景等多方面因素。在跨文化交際中，只有交際雙方對對方的文化背景有一定的了解，交際雙方才能夠正確地把握言語的言內(nèi)之意和言外之意，交際活動才能順利進(jìn)行。因此，在教學(xué)過程中，教師因利用課內(nèi)課外多種教學(xué)方式，多種教學(xué)途徑來向?qū)W生灌輸交際雙方不同的醫(yī)學(xué)倫理知識，社會文化知識，引導(dǎo)學(xué)生重視語言交際的背景和情境。

3.2 培養(yǎng)高職醫(yī)護(hù)學(xué)生的語用能力

由于受我國外語多年的傳統(tǒng)教學(xué)模式的影響，以教師為中心，學(xué)生將外語作為一種知識來學(xué)，課堂教學(xué)偏重詞匯和語法，學(xué)生只是機(jī)械化操練，這樣造成的后果就是學(xué)生雖然學(xué)習(xí)外語多年，但耳不能聽，口不能說，交際頻頻失誤，常受母語的負(fù)遷移影響。這主要是因為除了學(xué)生欠缺跨文化意識外，學(xué)生不熟悉外語的語用功能，在平時學(xué)習(xí)中也缺乏在真實語境中的聽說訓(xùn)練。因此，在對醫(yī)護(hù)學(xué)生的跨文化交際能力進(jìn)行培養(yǎng)的過程中應(yīng)盡可能提供給學(xué)生真實或仿真的跨文化醫(yī)學(xué)交際語境，讓學(xué)生在這樣的語境中多聽多說，教師不斷對學(xué)生予以指導(dǎo)糾正，從而提高學(xué)生的交際能力。同時，教師還應(yīng)該重視語音語調(diào)教學(xué)，注意不同的語音語調(diào)表達(dá)出的不同感情、情緒、態(tài)度和言外之意。

3.3 言語行為理論的應(yīng)用

在學(xué)生對外語的聽、說、讀、寫、譯各能力的培養(yǎng)訓(xùn)練中，教師應(yīng)滲透言語行為理論對其的影響。比如在對學(xué)生進(jìn)行表達(dá)能力訓(xùn)練時，教師可設(shè)計一個交際任務(wù)，如用言語行為達(dá)到讓患者脫去外套做體檢的目的時，學(xué)生可能會給出各種說法， 如“Take off your coat！”“Take off your coat， please！”“Would you like to take off your coat？”等句式。教師應(yīng)對“請求”的言語行為進(jìn)行對比分析，指出影響說話人對請求策略進(jìn)行選擇時，受社會權(quán)力（social power）、社會距離（social distance）和行為的難易程度（rank of imposition）的影響。

4 結(jié)語

在跨文化交際中，由于交際雙方來自不同的文化背景，對交際對方的社會文化背景以及交際中所使用語言的社會文化規(guī)約是否了解是正確理解言語行為的關(guān)鍵。交際雙方只有具備充足的語境知識，才可以對言語背后所隱藏的“言外之力”進(jìn)行正確的推理。所以本文首先在理論上簡單陳述了言語行為理論從提出到發(fā)展成熟的過程，進(jìn)而進(jìn)一步分析言語行為理論和跨文化交際之間的緊密聯(lián)系，以及言語行為理論對跨文化交際的指導(dǎo)意義，最后結(jié)合高職醫(yī)護(hù)專業(yè)學(xué)生的跨文化交際能力培養(yǎng)的特點，總結(jié)出對醫(yī)護(hù)專業(yè)學(xué)生跨文化交際教學(xué)的啟示，希望廣大師生能重視言語行為理論對醫(yī)護(hù)學(xué)生跨文化交際學(xué)習(xí)的重大影響，并在課堂上結(jié)合理論學(xué)習(xí)和實踐，從而提高學(xué)生的語用能力。

江蘇省教育廳2013年度 哲學(xué)社會科學(xué)基金指導(dǎo)項目《社會語言學(xué)視域下的醫(yī)患會話及醫(yī)類學(xué)生職業(yè)語言能力的培養(yǎng)》，項目編號：2013SDJ740033

泰州職業(yè)技術(shù)學(xué)院2014年度職業(yè)教育課題《高職高專院校醫(yī)護(hù)專業(yè)學(xué)生跨文化交際能力的培養(yǎng)》階段論文

參考文獻(xiàn)

[1] 何自然.語用學(xué)與英語學(xué)習(xí)[M].上海：上海外語教育出版社，1997：81.

[2] 賈玉新.跨文化交際學(xué)[M].上海：上海外語教育出版社，1997.

[3] 奧斯丁.如何以言行事[M].北京：外語教學(xué)與研究出版社，哈佛大學(xué)出版社，1962.

篇9

[關(guān)鍵詞]大學(xué)英語教學(xué);跨文化交際;策略

在國際間交流與合作不斷密切的背景之下，不同文化相互的交流與碰撞也更加頻繁。語言作為文化交流與溝通的重要載體，必須在國際化、全球化的趨勢下，對教學(xué)手段與方法做出適當(dāng)?shù)母倪M(jìn)及調(diào)整。在大學(xué)英語教學(xué)過程當(dāng)中，必須結(jié)合學(xué)生專業(yè)的特點，創(chuàng)設(shè)各種有利的條件，讓學(xué)生在英語學(xué)習(xí)的過程當(dāng)中盡量多的接觸不同的文化，培養(yǎng)學(xué)生對中西方文化差異的敏感性，使跨文化交際能夠順利有效的展開。

1、跨文化交際論的內(nèi)涵

大學(xué)英語教學(xué)區(qū)別于其他階段英語教學(xué)最顯著的一項特點就是英語教學(xué)從詞匯、語法等角度上來說都具有非常突出的專業(yè)性特征，與學(xué)生的專業(yè)方向相契合。培養(yǎng)學(xué)生交際能力的教學(xué)方法必須以學(xué)生作為教學(xué)（也就是課堂）的主體，教師則作為課堂的組織者，重點調(diào)動學(xué)生在語言學(xué)習(xí)中的積極性與潛能，通過對交際活動以及交際情景進(jìn)行設(shè)計的方式，將學(xué)生融入實際的交際活動當(dāng)中，培養(yǎng)學(xué)生應(yīng)用英語語言進(jìn)行社會交際溝通的能力，從而達(dá)到大學(xué)階段英語教學(xué)的最終目標(biāo)。

有關(guān)交際能力內(nèi)涵的闡釋雖然有非常多的類型，但歸納起來仍然有一些共同之處。具體來說，語言的交際能力主要側(cè)重以下幾個方面的內(nèi)容：首先是語言形式是否符合語法要求;其次是語言形式是否能夠被交際雙方所接受;再次是語言形式的使用是否得體妥當(dāng);最后是語言形式在交際運用中是否存在現(xiàn)實性問題。從現(xiàn)代語言功能學(xué)的角度上來說，認(rèn)為語言作為一種特殊的社會現(xiàn)象，交際、交流是其最主要的功能之一，語言的構(gòu)成包括了詞匯系統(tǒng)、語義系統(tǒng)、語法系統(tǒng)、以及音位系統(tǒng)這幾個方面。從這一角度上來說，在大學(xué)英語教學(xué)過程當(dāng)中，引入跨文化交際論對學(xué)生語言交際能力進(jìn)行培養(yǎng)的重點就在于：以扎實的語法基礎(chǔ)為前提，全面提高學(xué)生語言聽、說、讀、寫的綜合能力，并且在特殊語言環(huán)境下，能夠根據(jù)交際雙方的社會地位、身份角色的得體的進(jìn)行跨文化交流。

2、大學(xué)英語教學(xué)與跨文化交際論的關(guān)系

在大學(xué)英語教學(xué)中，學(xué)生需要將所掌握的豐富的語言材料知識正確應(yīng)用于語言交際環(huán)節(jié)當(dāng)中。傳統(tǒng)意義上的語言教學(xué)側(cè)重于語言形式，無法提高學(xué)生在真正交際環(huán)境下的語言運用能力。而在語言運用的過程當(dāng)中，學(xué)生常常會忽略交際雙方所處的社會文化以及語言交際環(huán)境的特殊性，在跨文化交際中出現(xiàn)語言應(yīng)用不得體的問題。而以交際為目的的跨文化交際論則很好的解決了這一問題，其通過培養(yǎng)學(xué)生跨文化交際能力的方式，以滿足不同文化背景人們的交流。在語言交際的學(xué)習(xí)與訓(xùn)練過程當(dāng)中，必然會涉及到兩種不同的文化形式。大學(xué)英語教學(xué)中除了需要向?qū)W生傳授英語用語國家在民族文化方面的特點，掌握其在價值觀、生產(chǎn)方式、生活、風(fēng)俗、宗教、以及禮儀等多個方面的知識，同時還需要將本民族的文化內(nèi)涵通過交際的方式傳輸出去。受到這一因素的影響，使得英語教學(xué)自然而然地涉及到的跨文化的影響與制約。大學(xué)英語教學(xué)中，學(xué)生除了需要吸收西方文化中優(yōu)越的素質(zhì)因素（如創(chuàng)造性思維，明確的目標(biāo)，突出的個性，以及勇于創(chuàng)新的精神等），還應(yīng)當(dāng)盡全力擺脫只重視語言結(jié)構(gòu)形式，學(xué)習(xí)目標(biāo)空洞，語言交際能力差的問題，從而促進(jìn)自身跨文化交際能力的不斷提升。

3、大學(xué)英語中跨文化交際論的教學(xué)策略

1）課堂融入：在大學(xué)英語教學(xué)過程當(dāng)中，教師可以通過課堂融入的方式引導(dǎo)學(xué)生學(xué)習(xí)相關(guān)文化知識。教師可以利用課前五至十分鐘的時間進(jìn)行練習(xí)，練習(xí)的主要內(nèi)容是與英美國家相關(guān)的文化知識，特別是注意對文化差異知識的傳授，然后引導(dǎo)學(xué)生們通過討論的方式來比較中西方在文化上的差異性。

2）專門講解：教師可以在大學(xué)英語教學(xué)過程當(dāng)中結(jié)合教材教學(xué)內(nèi)容，對涉及到文化知識的部分進(jìn)行專門注釋，在語言知識的教授過程當(dāng)中同步進(jìn)行文化知識的分析與引導(dǎo)，通過這種方式，能夠使跨文化交際更加的靈活與有效。例如，在涉及到與英美國家歷史知識相關(guān)的內(nèi)容時，教師除了需要向?qū)W生介紹相關(guān)的語法語句外，還可以利用一定的時間介紹與之相關(guān)的歷史事件以及歷史背景，使學(xué)生能夠加深認(rèn)識。以新聞專業(yè)的學(xué)生英語教學(xué)為例，不同國家由于國情不同，因此在進(jìn)行新聞報道時常常會出現(xiàn)冉的專業(yè)詞匯。政治報道方面，西方國家常見單詞有“Parliament（議會）”，“Congress（國會）”、“senator（議員）”等。而在對中國國內(nèi)事務(wù)的報道中，常見的詞匯與短語則有：“invigorate China through science end education（科教興國）”，“place equal emphasis on materiel and spiritual civilizations（兩個文明一起抓）”等等。學(xué)生在學(xué)習(xí)中必須了解這些專用詞匯所代表的含義，更需要通過教師專門的講解，了解其所對應(yīng)的機(jī)構(gòu)構(gòu)成以及作用，以便在腦海中形成聯(lián)系，加強(qiáng)對上下文的理解。

3）系統(tǒng)介紹：在大學(xué)英語教學(xué)過程當(dāng)中，往往會根據(jù)專業(yè)領(lǐng)域的不同，開設(shè)一些與西方國家文化相關(guān)的課程。這些課程的學(xué)習(xí)能夠使語言學(xué)習(xí)的中心自傳統(tǒng)意義上的語言結(jié)構(gòu)方向向語言功能方向轉(zhuǎn)變，避免學(xué)生對語言形式的掌握過于孤立，而能夠在社會環(huán)境中掌握語言形式的具體使用方法。

4）對比講解：在大學(xué)英語教學(xué)中，為了能夠培養(yǎng)學(xué)生跨文化交際的思想，還可以對中西方兩種文化的差異進(jìn)行對比，通過對比比較的方式引入文化特點。通過這種方式，能夠使學(xué)生同時了解本民族與其他國家在風(fēng)俗習(xí)慣或其他方面的差異。例如，在《冰河世紀(jì)》中，有原文為“Burn，Double burn”，如果采取直譯的方式，則譯為“燃燒，加倍燃燒”。但結(jié)合英語用語習(xí)慣，該俚語可以解釋為“糗，太糗了”，所表達(dá)的是對某人的不尊重。這種翻譯上的差異是學(xué)生必須通過跨文化交際學(xué)習(xí)而掌握的。再以新聞專業(yè)英語教學(xué)為例，英文中在表達(dá)數(shù)字概念時可以采取的表達(dá)方式非常多，而中文則以直接的方式進(jìn)行表述。即中文中所表達(dá)的數(shù)字概念“75%”在英文中可以表達(dá)為“three quarters”，也可以表達(dá)為）“seventy-five percent”。除此以外，英文在日常生活中所出現(xiàn)的某些特殊句型也是影響英文語音轉(zhuǎn)換為漢語語義的重要因素之一。即使是在所用詞語在兩種文化中有對應(yīng)物時，也會由于思維局限性使意義的傳達(dá)產(chǎn)生偏差。例如：It is the last straw that breaks the camel's back。在該句中，“straw”一詞與漢語中的“稻草”一詞相對應(yīng)，而在英文中所指的則是”會使人超出承受能力的最后的事情或事物“。兩者之間的聯(lián)系“稻草”能聯(lián)想至“最后的希望”，如“救命稻草”。

4、結(jié)束語

在新時期，大學(xué)英語教學(xué)大綱中進(jìn)一步突出了交際作為語言本質(zhì)功能，在語言教學(xué)中的重要意義，認(rèn)為學(xué)生需要通過對所學(xué)語言知識的綜合應(yīng)用來表達(dá)自身思想，同時進(jìn)行情感上的交流。為了能夠增加學(xué)生對不同文化差異的敏感性，就需要積極改進(jìn)大學(xué)英語的教學(xué)方法，采取多種教學(xué)策略來調(diào)動學(xué)生的學(xué)習(xí)積極性，引導(dǎo)學(xué)生有步驟，有重點，有計劃的對本國以及英語國家文化知識的綜合學(xué)習(xí)，促進(jìn)自身知識面的擴(kuò)展，使跨文化交際能夠更好的在大學(xué)英語教學(xué)中實施并開展。

參考文獻(xiàn)

[1]鄧炎昌，劉潤清.《語言與文化----英漢語言文化對比》.外語教學(xué)與研究出版社，1989.

[2]黎土旺.跨文化交際與英語教學(xué)[J].西南民族大學(xué)學(xué)報（人文社科版），2003，24（12）：276-277.

[3]高曉平.跨文化交際與英語教學(xué)關(guān)系研究[J].時代文學(xué)，2012，（15）：190-191.

篇10

關(guān)鍵詞：語言、文化、跨文化意識、跨文化交際

中圖分類號：H319 文獻(xiàn)標(biāo)識碼：A 文章編號：1006-026X（2013）10-0000-02

每個民族都有自己的發(fā)展史，語言是歷史發(fā)展的產(chǎn)物。該民族的價值觀，審美觀，風(fēng)俗習(xí)慣，風(fēng)土人情等都可以從語言中找出痕跡。它是歷史的體現(xiàn)者。語言教學(xué)必須結(jié)合文化。該論點早在上世紀(jì)的四五十年代就由西方語言學(xué)界提出，到了八十年代，我國語言學(xué)家對這個問題也已進(jìn)行了深入的討論和研究。

筆者認(rèn)為，就第二語言教學(xué)中的文化而言，可分為兩個層面：一是文化因素，二是文化知識。前者為語言教學(xué)的內(nèi)容，后者為文化教學(xué)的內(nèi)容。所謂文化因素，是從共時的角度出發(fā)，指出那些跟語言理解和語言表達(dá)密切相關(guān)的文化因素。在傳授語言知識和訓(xùn)練語言技能時，只有把語言的文化因素有機(jī)的結(jié)合起來，才能有效的生成與提高學(xué)生的語言交際能力。其中，是否應(yīng)該有專門的第二語言教學(xué)的文化課程，文化與語言教學(xué)的比重應(yīng)該是怎么樣，以及第二語言教學(xué)如何才能達(dá)到最好的教學(xué)效果和目的，這些都是始終非常熱門的話題。但總體而言，第二語言教學(xué)離不開跨文化交際，兩者相輔相成、密不可分，這是達(dá)成的一個核心主旨。如何來認(rèn)識這兩者的關(guān)系，筆者認(rèn)為應(yīng)該從以下進(jìn)行認(rèn)識：

一、語言與文化的關(guān)系

何謂語言，何謂文化，這似乎是學(xué)習(xí)語言的人都應(yīng)該能夠了解和意識到的問題，每一種語言都有其相應(yīng)的文化作為其存在的依托和條件。美國語言學(xué)家薩丕爾說過，“語言的背后是有東西的，而且語言不能離開文化而存在。所謂文化就是社會遺留下來的習(xí)慣和信仰的總和，由它可以決定我們的生活組織。”每個民族都有自己的發(fā)展史，語言是歷史發(fā)展的產(chǎn)物。該民族的價值觀，審美觀，風(fēng)俗習(xí)慣，風(fēng)土人情等都可以從語言中找出痕跡。它是歷史的體現(xiàn)者。

我們的母語與我們所生活的環(huán)境是互為襯托的，他們的關(guān)系以及習(xí)得第一語言時，文化的影響是長期的潛移默化的，在學(xué)習(xí)第二語言之前，語言學(xué)習(xí)者所生活的社會文化背景對其母語習(xí)得的影響，是難以被主體所察覺的。我們常常都知道語言與文化是有聯(lián)系的，但它們的聯(lián)系的特點體現(xiàn)在哪里，也是很難意識到的。直到我們在嘗試學(xué)習(xí)第二語言的時候，不自覺的便受到了文化的沖突，在每一次的錯誤與究其原因之后，學(xué)習(xí)者以及教學(xué)者也都會意識到文化與語言的微妙而重要的關(guān)系，同樣也是在這樣的時候，才讓我們不得不正視這個問題。這也是我們所意識到的，只有在充分了解語言背景后的文化，我們才能真正的運用好第二語言。也只有了解文化，才能在目的語的環(huán)境下，進(jìn)行正常的溝通交流。也就是我們所說的進(jìn)行成功的“跨文化交際”。

二、第二語言教學(xué)的重要目標(biāo)之一是培養(yǎng)學(xué)生的跨文化交際能力

跨文化交際指的是來自不同文化背景的人們之間所發(fā)生的相互作用。從心理學(xué)角度來講，信息的編碼、譯碼是來自不同文化背景的人所進(jìn)行的交際就是跨文化交際。“當(dāng)一種文化信息必須被另一種文化加以解釋時，跨文化交際就發(fā)生了。

第二語言教師除了要教給學(xué)生完整的第二語言發(fā)音、詞匯、語法等，更重要的是要培養(yǎng)學(xué)生的良好的運用第二語言進(jìn)行溝通的能力。第二語言教師實際上也是扮演著溝通中外交際的“橋梁”這樣的角色，他們在教學(xué)工作中應(yīng)該不斷的進(jìn)行兩種語言和文化的轉(zhuǎn)化工作。教師需要在教第二語言本身的同時，要融匯該語言的背景文化知識，以各種形式對學(xué)生進(jìn)行有效地灌輸，給學(xué)生以正確的途徑培養(yǎng)其跨文化交際的能力。

在跨文化交際中，人們在使用第二語言時必須注意語言規(guī)則，從語音、詞匯，語法等諸方面都要盡量符合第二語言，否則只能是“洋涇兵”似的第二語言。這是最直觀的表現(xiàn)形式，語用正確與否，別的人一聽就可以做出判斷；另一方面，交際規(guī)則的轉(zhuǎn)化也應(yīng)當(dāng)引起足夠的重視。交際規(guī)則的正確而又得體的轉(zhuǎn)化更為重要。這是因為在跨文化交際中，第二語言說的不好，該語言為母語的人們還容易接受，因為他知道，對你來說做到語音詞匯語法完全正確又地道是很不容易的，但是，如果你說的第二語言既正確又流利，卻違背了該語言文化的交際規(guī)則，該語言為母語的人們就會產(chǎn)生本能的方案，這就產(chǎn)生了文化誤解或者也叫做文化沖突。

由于在不夠了解第二語言為母語的人的使用語言的習(xí)慣，那么即使在第二語言語言本身水平較高的基礎(chǔ)上，造成各種各樣的溝通障礙也是很常見的。比如說，筆者所遇到的一位美國大學(xué)生，已學(xué)習(xí)漢語三年，基本的語法學(xué)習(xí)已經(jīng)差不多，并且詞匯量也算可以，但當(dāng)來到中國后，每天與筆者白天見面，晚上也會聯(lián)系，但到第二天清早，他就會問“你今天怎么樣？”這樣的問題，前兩次筆者覺得非常奇怪，因為不知道該學(xué)生是想問什么，以為是有口誤或者有別的想了解的。直到后面才知道，學(xué)生只是認(rèn)為這是一種打招呼、表示關(guān)心的方式。無疑，這在中國人看來，其實是非常奇怪的問法。筆者后來有了解到，有很多別的美國人也會有同樣的用法。他們有一部分人是覺得也許這跟“How do you do”所表達(dá)的是相同的。那么這也是跨文化交際的問題。因為第二語言學(xué)習(xí)者并不了解中國人在一些場合正常的對朋友表示關(guān)心或者打招呼的用法，他們則會以英語的思維方式創(chuàng)造性的，或者通過非專業(yè)官方途徑的模仿，來進(jìn)行試探性對話。這是跨文化溝通失敗的表現(xiàn)之一。而筆者認(rèn)為，造成這種問題的，主要是由于教師的教學(xué)沒有涉及這一塊，讓學(xué)習(xí)者有一部分的語言空白區(qū)。

三、跨文化交際教育進(jìn)入第二語言課堂教學(xué)

筆者認(rèn)為，在第二語言教學(xué)的時候，文化的介紹是非常必要的，但是對于第二語言文化的介紹或者教育職能是為輔的，我們教授第二語言背后的文化知識，目的并不在于讓學(xué)生真正實在的掌握文化內(nèi)容，而在于培養(yǎng)學(xué)生的跨文化意識，將其所學(xué)的文化知識感知在語言交流與表達(dá)上，內(nèi)化于其對第二語言的更深層理解，以助于第二語言學(xué)習(xí)者能有效地進(jìn)行跨文化交際，能熟練地并且不產(chǎn)生文化沖突的進(jìn)行順暢交流。

首先，何謂“跨文化意識”，這是Hanvey提出的概念，值得是理解和成人人類具有各自創(chuàng)造其獨特文化的基本能力，社會不同，人們的觀念和行為各異。他認(rèn)為，獲取跨文化意識并非易事，關(guān)鍵在于能否做到尊重第二語言者的文化和樂于深入該文化。能否做到尊重、參與、移情餅愿意做出必要的自我改變，是獲取跨文化意識成敗的關(guān)鍵。不了解第二語言文化，不愿意提高跨文化意識，要想學(xué)好第二語言，是絕對不可能的。幫助學(xué)生不斷提高跨文化意識，是語言教師的重要任務(wù)。

筆者認(rèn)為，跨文化交際教育應(yīng)該是貫穿在整個教學(xué)的，而并非獨立出來的一塊。比如，我們在教授英美國家學(xué)生詞匯的時候，應(yīng)該在有文化差異的詞匯之處進(jìn)行比較和闡釋，如果教師不在課堂說清楚，學(xué)生則會在課后進(jìn)行自己的錯誤試探練習(xí)，筆者認(rèn)為這一類的錯誤是可以規(guī)避的。有一個非常常見的例子，“龍”在中華語境中是一種圖騰形象。在我國古代傳說中，龍是能行云降雨的神奇動物。在封建時代，龍作為皇帝的象征。漢民族素以“龍的傳人”自稱。在漢語中，“龍”總是機(jī)箱的意思，如龍飛鳳舞、龍鳳呈祥等。而在西方神話傳說中，dragon是一直巨大的蜥蜴，長著翅膀，身上有麟，拖著一條長長的蛇尾，通常代表罪惡、邪惡，令人感到恐怖，所以很早就被用來作為戰(zhàn)爭的旗幟。實際上，詞匯與文化的關(guān)系最為密切，不同民族由于生存境遇的不同對詞匯的理解也不盡相同。就語言要素與文化的關(guān)系而言，語音與文化的關(guān)系最不密切，語法次之，而關(guān)系最密切反映最直接的是詞匯。在從事跨文化交際中不僅要注意詞的概念，更重要的是需要隨時隨地注意詞的內(nèi)涵意義。這一部分是教師可以在普通的課上講解的一部分文化內(nèi)容，我們可以簡單提到文化的這個特點，讓學(xué)生知道它們明晰的區(qū)別就可以，點到即止。

筆者有去旁聽過獨立出來的關(guān)于中國文化的課，主要是講一些簡單的古代名句，然后穿插著介紹一些中國文化知識，教學(xué)對象為中文學(xué)習(xí)四年左右水平的美國大學(xué)生和研究生。老師的備課和講解都是可圈可點的，這也是一類選修課，但其實兩周之后，學(xué)生人數(shù)銳減，他們最開始聽課大部分是由于好奇，但兩周之后都認(rèn)為對他們學(xué)習(xí)中文沒有太大幫助，并且古代文化以及古文的這一部分內(nèi)容他們也覺得非常乏味和難記，即使在課堂上當(dāng)堂記住了，課后也不會再用到，很快就忘記了。筆者認(rèn)為這類課堂只能是針對對中國文化非常有興趣的學(xué)生，以及專業(yè)學(xué)生，對于大部分學(xué)習(xí)漢語的學(xué)習(xí)者來說，這類課堂是不需要的，而且講授這類知識容易造成學(xué)生的混淆，不知道什么時候該用什么，而在當(dāng)代，很多慣用語或者俗語或者古文，當(dāng)用的時候，會讓普通的中國青年覺得非常奇怪。此外，這本來就是作為很多中國人都不能用得很好的一部分文化知識。因此，筆者認(rèn)為，專門的文化課是不需要的，作為對外漢語教師，需要考慮的是怎樣將文化之間的差異與語言教學(xué)聯(lián)系起來，進(jìn)行深刻而不刻板的教學(xué)。這主要是需要教師的專業(yè)語文知識素養(yǎng)以及營造良好的學(xué)習(xí)氛圍和環(huán)境。

總的來說，筆者認(rèn)為，跨文化交際因素是內(nèi)嵌于對外漢語教學(xué)之中的。在某種意義上，它甚至決定著對外漢語語音、詞匯、語法以及句子的內(nèi)在結(jié)構(gòu)與構(gòu)成原則。因此，既作為語言文化知識外部體現(xiàn)的、又作為掌握這些知識前提的跨文化能力，就是他們所應(yīng)具備的最基本和最核心的能力。在對外漢語教學(xué)中，應(yīng)當(dāng)培養(yǎng)學(xué)生樹立起文化習(xí)慣的意識，站在目的語國家人們文化背景的角度去進(jìn)行語言學(xué)習(xí)和交際，積極利用母語文化的正遷移作用，克服其負(fù)遷移作用。對外漢語應(yīng)該自始至終把文化知識的教育貫穿于整個語言教學(xué)的過程之中。跨文化交際與第二語言教學(xué)密切相關(guān)，在對外漢語教學(xué)中必須重視跨文化的語言交流，將文化因素滲透到語言教學(xué)的每一個環(huán)節(jié)中去。

參考文獻(xiàn)

[1]劉，《對外漢語教學(xué)引論》，北京語言大學(xué)出版社，2000

[2]周小兵，《對外漢語教學(xué)中的跨文化交際》，中山大學(xué)學(xué)報

[3]杜道明，《漢語作為第二語言教學(xué)文化概說》，北京大學(xué)出版社，2008