Intercultural Communication in Modern Conditions of Global

Economic Development

Tamerlan Magomaev

, Elman Akhyadov

and Larisa Khatsieva

Grozny State Oil Technical University Named After Academician M.D. Millionshchikova, Grozny, Russian Federation

Chechen State University Named After A.A. Kadyrova, Grozny, Russian Federation

Keywords: Globalization, Economic Phenomenon, Innovative Economies, Internationalization, Modern Society.

Abstract: If a few decades ago globalization was considered to be an economic phenomenon, today the perspective of

research on this topic is increasingly shifting to sociological and cultural aspects. It became obvious that

globalization has affected all aspects of the life of modern society, be it politics, information technology,

culture. Education has not been left out. And although education has always been a significant resource for

the development of society, today its role has increased even more, since only highly qualified professionals

can ensure the competitiveness of their country in the global competition of innovative economies. Thanks to

the development of the Internet, the exchange of knowledge between scientists located in different parts of

the world takes place at lightning speed. The number of students going abroad for educational and industrial

practice is growing. Universities develop partnerships and invite lecturers from different countries. Thus, we

have witnessed the emergence of a single not only economic, but also educational space.

1 INTRODUCTION

In the context of uniform standards, the problem of

intercultural communication is of particular

importance, because we are talking about the

convergence and harmonization of already

established systems of higher education that have

their historical roots and developed in different

sociocultural and political conditions, and each

participant in the knowledge exchange process acts as

a bearer of his own culture and possesses own picture

of the world. Therefore, the role of translation as one

of the main generally accepted means in intercultural

communication is growing (Agapova, 2020). As you

know, when translating, it is not the actual transfer of

the text from one language to another that is

particularly difficult, but the recoding of the semantic

content between the speaker and the addressee. Thus,

certain difficulties for participants in the educational

process may arise due to the fact that the realities,

denoted by lexically equivalent units, differ. For

example, despite the fact that according to the

dictionary the words «school» and school are

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equivalents, the semantically English word school is

much broader (Surowiecki, 2021). So, it can mean: 1)

school (art school or drama school); 2) institute (law

school); 3) faculty (the school of Chemistry); 4)

courses (language school, driving school). Obviously,

when translating concepts related to different

realities, it is necessary to take into account many

extralinguistic factors (Braverman, 2019). The word

highschool, for example, is not related to higher

education, but only denotes the final stage of

education in secondary general education. The

translation of the words boarding school as «boarding

school» will not be entirely correct, because, despite

the fact that both the first and second are, in fact,

residential schools, there is a fundamental difference

between them. Thus, in Russian «boarding school»

has a negative connotation, since most often in such

schools live and study children who are on state

support, who have lost their parents or from

dysfunctional families. On the contrary, in England,

aboarding school has a shade of elite education: after

all, these are privileged schools, tuition fees in which

are very high and accessible only to the upper class

Magomaev, T., Akhyadov, E. and Khatsieva, L.

Intercultural Communication in Modern Conditions of Global Economic Development.

DOI: 10.5220/0011602100003577

In Proceedings of the 1st International Conference on Actual Issues of Linguistics, Linguodidactics and Intercultural Communication (TLLIC 2022), pages 47-53

ISBN: 978-989-758-655-2

 2023 by SCITEPRESS – Science and Technology Publications, Lda. Under CC license (CC BY-NC-ND 4.0)

(Murtazova, 2021). With regard to the problem of the

globalization of education, examples stand apart

when translation is impossible due to the fact that the

recipient's language does not contain the phenomenon

itself that needs to be described. For example, it is

difficult to find a Russian equivalent for the English

word associate, which denotes an associate's degree

awarded to a college graduate. A morphological

transfer took place, and the term «associate» entered

the Russian language. Or the Russian word «stipend»,

which, along with others, contains the following

semes: cash and regularity of payment. English

scholarship does not match any of these values

(Murtazova, 2021). So, scholarship is a scholarship

that is transferred, as a rule, by bank transfer not every

month, but immediately for a certain period of study.

Thus, the translator must always take into account the

cultural component of the meaning. In some cases,

you need to add explanations to the translation text or

use notes (Evangelista, 2020). Therefore, in order to

avoid communicative failures, special attention

should be paid to the development of correct

terminology, equivalent vocabulary. In addition to the

problems of standardization of education associated

with the development of a common terminology, it is

worth noting other features. The contradiction that

arises between the «global and local» deserves special

attention. On the one hand, globalization has a

positive effect on the development of the country's

education: intercultural communication leads to the

enrichment of the content of the educational process,

the national culture as a whole. However, one of the

negative consequences may be the displacement of

national traditions in education, their replacement by

alien, incapable of taking root new traditions that

came from outside (Mole).

Following foreign universities, the competency-

based approach is gaining more and more popularity

in Russian universities. In the context of

globalization, when intercultural communications are

widespread and representatives of different cultures

constantly interact with each other, intercultural

competence is of particular importance. It assumes

that individuals have not so much theoretical

knowledge as practical skills for effective interaction.

Perhaps, here, as an example, we can mention exams

in the form of an essay, which are increasingly being

replaced by another form of knowledge testing,

namely tests. The unified state exam (USE) has

already firmly entered our education system. Many

students are firsthand familiar with the TOEFL and

IELTS tests (exams in English); TEF (in French), etc

(Harper, 2018). On the one hand, such tests

undoubtedly increase student mobility and open the

way to an international career. On the other hand,

often the preparation for tests occurs due to the

displacement of other disciplines from the schedule,

i.e. through the development of other competencies.

The relationship between the economic well-being of

the country and the high level of education of the

population is obvious. Modern education cannot be

imagined without the development of intercultural

competence. Higher education today is undergoing a

series of transformations caused by global flows of

not only capital, but also information and knowledge.

With regard to the globalization of education, a

number of problems arise that require closer

attention. Among others, the problem of uniform

terminology associated with differing realities in the

field of education (Egorova, 2020).

But since the language is always closely

connected with politics, the economy, and a number

of other factors, the collapse of the Soviet Union

affected the language situation: by the beginning of

the 2000s, in less than ten years, the number of

Russian speakers in the world had decreased by

almost 50 million people. During the first decade of

the XXI century (O’Rourke IV, 2010). it was possible

to note at first slight fluctuations in the statistical data

on the use of the Russian language: the decline in

interest in it in the CIS countries and far abroad was

sometimes replaced by a rise, sometimes even

significant. Based on the results of 2020, it can be

noted that the position of the Russian language in the

modern world is causing some concern. Despite the

fact that Russian is still one of the six official

languages of the UN (along with English, Arabic,

Spanish, Chinese and French), it ranks third among

world languages after Chinese (over 1 billion) and

English (750 million), is the official or a working

language in such international organizations as the

UN, OSCE, IAEA, UNESCO, etc., the popularity of

the Russian language in the world is falling, and this

is fixed by various organizations (Egorova, 2020).

According to Deputy Minister of Education and

Science Veniamin Kaganov, today the number of

Russian-speakers in the world is 260 million people,

and by 2033 it may decrease by another 20 million

people. According to analysts' forecasts, the number

of the Russian-speaking population in the former

USSR, the far abroad and the world as a whole is

steadily decreasing, and it is likely that Russian will

soon leave the top ten main languages of mankind.

The consequence of this will be, in our opinion, the

loss of the status of the Russian language – «the

official international language of the UN» (Harper,

2018; Egorova, 2020). This will unambiguously

cause both a fall in Russia's prestige in the world and

TLLIC 2022 - I INTERNATIONAL CONFERENCE "ACTUAL ISSUES OF LINGUISTICS, LINGUODIDACTICS AND

INTERCULTURAL COMMUNICATION"

an increase in the information impact on countries in

the interests of Russia's geopolitical opponents. And,

worst of all, the gradual disintegration of the vast

civilizational space of the Russian world, which in its

size significantly exceeds the territory of the modern

Russian Federation, which in turn will lead to the fact

that the border of the territories of Russia's

geopolitical interests will be the same as the

administrative borders of the Russian Federation.

There are many reasons that led to the current

situation of reducing the use of the Russian language

in the modern world. These are political, economic,

social and cultural reasons. In order to achieve

positive changes, it is necessary not only to analyze

them, but also to develop measures aimed at

preserving a single Russian-speaking space (Hibbard,

2019). The attitude towards the Russian language is

different in different states. President of St.

Petersburg State University, head of the International

Association of Teachers of Russian Language and

Literature Lyudmila Verbitskaya notes: «If we look

at the countries in which the Russian language does

not cause much concern, then there are few such

countries. Of course, these are Belarus, Kazakhstan,

Kyrgyzstan.» Let us pay attention to the fact that in

Belarus Russian is the second state language (this

decision was made at the republican referendum in

1995 by a majority of votes), it is also the second state

language in South Ossetia and Abkhazia. In

Kazakhstan and Kyrgyzstan, the Russian language

has the status of an official language, which is fixed

by law.

2 RESEARCH METHODS

As a result of the development of economic

integration processes, the international character of

the world economy is enhanced, and the production

process inevitab In the modern period, globalization

has touched all aspects of human life - it has affected

the economy, ecology, energy and natural resources.

Global intercontinental migrations of the population

are taking place in the world, and the reason for this,

first of all, is economic, and sometimes interethnic

and geopolitical aspects (Evangelista, 2020; Mole).

At the present stage, the contradiction between the

basic components of traditional legal consciousness

and liberal expansion is especially clearly manifested

when analyzing the correlation between the declared

liberal constitutional provisions and the realities of

law enforcement practice. The latter is reflected in the

specifics of the processes of reception of the legal

array, affecting mainly the private law branches of

civil law in its economic and commercial projection.

It is this circumstance that determines the realities of

state regulation of the processes of globalization of

the economic and ideological spheres of countries

with a “socialist” vector of globalization

characteristics. The peculiarities of the functioning of

religious institutions in China and North Korea

include the differentiation of religious associations

into two strata: 1) social groups united according to

the principle of professing a particular religion; 2)

social groups that do not have organizational forms.

In this regard, a special role in the system of social

and political relations in the countries of Northeast

Asia is given to Chinese syncretic religions, often

referred to as "secret" according to the established

tradition. In turn, many domestic and foreign

sinologists insist on the influence of the “secret

Chinese creeds” on Japan, Korea and Mongolia. As

for religious organizations operating within the

framework of the modernization of positive law, their

functioning is already determined by the processes of

modernization “in Chinese style”. The modernization

of Chinese law began with private law branches based

on the Romano-Germanic legal system based on

Roman law. Initially, as in Japan, this was due to the

need for China's legal opposition to the colonial

nature of trade and economic relations with Western

countries. After the revolutionary upheavals of 1911

in the period 1929–1931. The Civil Code came into

force, which included the norms of civil and

commercial law. In 1932, the Code of Civil Procedure

was introduced, and in 1930, the Land Code. On the

other hand, in China, as well as in North Korea, the

basic laws are formed in the parameters of the

socialist political and legal system, coupled with the

state-etatist specifics of the political and legal

ideology of Confucianism. A kind of macro-

methodological philosophical and political-legal

aporia is taking shape. In the light of the liberalization

and de-ideologization of religious policy, China

adheres to the constitutional principles of respect for

and provision of human rights. For example, in the

Constitution of the PRC in parts 2, 3, 4 of Art. 36

stipulates that the state does not have the right to

compel citizens to profess or not profess religion

(Harper, 2018). In accordance with this, among the

basic rights and obligations of citizens of the PRC,

freedom of religion is stated and the provisions of Art.

36 of the Chinese Constitution. On the other hand, the

traditional principle of state etatism in this sphere of

social relations is also reflected in the Constitution of

the People's Republic of China. In particular, the

functioning of religious organizations should not

encroach on the state education system and the

Intercultural Communication in Modern Conditions of Global Economic Development

prerogatives of state control over foreign relations.

This provision is a cornerstone for understanding the

specifics of Chinese law enforcement practice, it

predetermines in the ethno-confessional dimension: -

the role of the positivist type of legal understanding

in the processes of transformation of the natural law

ideology in the countries of the region; - the

importance of the state as the main factor in the

extraterritorial expansion of the cultural code of the

Chinese political and legal system on a global scale; -

the processes of transformation of the legal ideology

of the Westernization (non-positivist) type into a

global political and legal project of the etatization of

the Confucian complex in the ethno-confessional

sphere of the countries of the Central Asian region

(Egorova, 2020).

So, on the basis of linguistic and cultural

proximity, today there is a more intensive interaction

of the regions of the Russian Federation belonging to

the area of settlement of the Turkic peoples with the

Republic of Turkey, and the peoples belonging to the

Finno-Ugric «belt» - with Estonia and Finland.

Undoubtedly, such cooperation is largely based on

the desire to get to know related cultures better, which

makes it possible to speak of a disinterested desire for

mutual recognition and support. At the same time,

however, analysts note the growth of politicized

versions of such interaction, orienting an insignificant

(so far!) part of the population of these regions

towards political radicalism and separatism. If we

turn to geography, we can see on the map a «belt» of

a relatively compact residence of the Turkic ethnic

groups, as well as the Finno-Ugric ethnic groups

(Egorova, 2020). The intensification of student

youth's interest in their ethnic roots, in the light of

what has been said, can, under certain conditions,

work as a detonator for the «independent» orientation

of identification mechanisms - as happened relatively

recently among the Slavs who were part of the single

political space of the USSR. The best option is to

make impossible those conditions that can trigger

similar destructive political processes of

«desovereignization». However, it would be very

naive to let the educational strategies that develop and

deepen these identification programs take their course

(O’Rourke IV, 2010). Accordingly, by proposing to

create an extended course on intercultural

communication within the framework of MGIMO,

which includes not only the development by

bachelors, masters and graduate students of the

specifics of intercultural communication with foreign

partners, but also free knowledge of the

characteristics of the culture of their own country, it

is worth highlighting the course on the ethno-cultural

specifics of Russian regions as one of the priorities. .

At the same time, the program of such a course should

be based on a verified system of nationwide values

that «inscribe» the ethno-cultural identity of the

regions into a single political, economic, legal and

social space of our state. On the other hand, one

should not ignore the fact of migration, both from the

side of immigrants entering Russia, and from the side

of the «Russian World», which in various foreign

countries constitutes a multi-ethnic environment and,

at the same time, is relatively «monolithically»

oriented towards Russian culture. A separate course

in mastering the geography and axiology of these

«seventh» and «eighth» continents, which are not

identified on any map of the world, is a condition for

the comprehensive qualification of a modern Russian

international specialist. And, of course, one should

not lose sight of such an aspect of intercultural

communication, which has always been the

specificity and strength of our university - free

possession of knowledge and skills in the field of

regional studies on a global scale.

At present, this component is present in almost all

language classes, as well as in the development of

special subjects - economics, politics, law, etc.

However, in the conditions of modern dynamization

and intensification of intercultural interaction

throughout the world, it seems appropriate to single

out a small course of general education "literacy

program" on the theory and practice of intercultural

communication. Moreover, the latter should be built

according to the «modular» principle, strengthening

the dominants necessary for studying a given region

and somewhat weakening the accents that are not

directly related to it, «finishing» the necessary

specialized knowledge in relation to the specifics of

each faculty. Such an approach will allow, from our

point of view, to strengthen the compliance of the

main development strategies of the leading domestic

universities with the global trends in university

education, while retaining everything valuable that

has been accumulated in the national model of its

development. It is also appropriate in this regard to

change paradigms in the process of presenting

material at the interactive level, i.e. corresponding to

the world level, university education. «Cultural

boundaries» separating the modern understanding of

«interactivity» and antediluvian ideas about it, on the

one hand, pass along the contour, the differences

between «simple visualization» («presenting»

presentation of material, for example, on interactive

whiteboards) - from really active involvement in the

process mastering this material by recipients (i.e.

students). On the other hand, it is natural to raise the

TLLIC 2022 - I INTERNATIONAL CONFERENCE "ACTUAL ISSUES OF LINGUISTICS, LINGUODIDACTICS AND

INTERCULTURAL COMMUNICATION"

question of the difference between information

technologies and the corresponding educational and

pedagogical methods from the classical «listening»

by students of a certain amount of information offered

by a lecturer or a teacher leading a seminar (Hibbard,

2019).

3 RESULTS AND DISCUSSIONS

The process of globalization, which has covered the

most diverse aspects of public life, today determines

the basis of the life of the world community - its

economic, social, informational, and cultural climate.

The sharp expansion of the space of communications

between countries, cultures, religions, political

systems opens up both hostility and intransigence, as

well as new areas of partnership and cooperation.

Today there is a need for effective regulation of these

processes through the growth of supranational

systems, in the space of which they are ordered and

acquire a common direction of their development:

emerging metasystems - effective overcoming of

social chaos. The new situation is that for the first

time in the international community, its attitude

towards itself becomes the most important and

decisive, since it is in this starting point that the

foundations and prospects for world development are

being laid today. Today, this self-determination of

mankind is largely distorted by its system-

technological «filling», the predominance of which

gives rise to social alienation and standardization of

the mass consciousness of people, the dominance of

such regulatory instruments as mass culture, the

market environment, etc., the growth of global

information and communication networks (O’Rourke

IV, 2010). However, the own movement of local

worlds is becoming more and more tangible, giving

rise to systems of intercultural interaction and

partnership. Thus, the attitude of humanity towards

itself today takes place at the systemic level, focused

on stability and internal harmonization (that is, these

trends are set by the properties of the social system

itself), and at a more particular - personal and group

levels, including social communities - a state of

constant competition, in addition to innovative

changes, creates situations and a general context for

the preservation of uncertainty and chaos. It is in

terms of a positive resolution of this contradiction that

important tasks are to identify and support precisely

those movements and local initiatives that «work for

the system», expanding the ordered and coordinated

socio-cultural space of partnership and dialogue

between countries and peoples. And among the

various local processes that, for their specific

purposes, act as conductors of system-wide goals and

requirements for achieving the unity of the world

community, intercultural communications can be

distinguished. Today, intercultural communications

are studied to a greater extent at the concrete-

empirical level: the development of international

cultural tourism and its forms, programs for the

accommodation of refugees, migrants, the study of

the psychology, symbols and mentality of

representatives of different cultures, intercultural

entrepreneurial activity and business, state

intercultural policy, etc. e. The common reason for

this is the underdevelopment of the very concept of

intercultural communications, which requires the

development of a modern information and

communication picture of the world as a special

cultural and semantic «projection» of the

globalization process. Nevertheless, studies of the

features of social and sociocultural communications

in the direction of their conceptualization are very

active today. Today comes the realization that these

communications express the systemically organized

space of globalization at whatever particular level

they take place. Therefore, the development of the

concept of sociocultural communications should be

aimed not only at clarifying their own characteristics,

but also at setting guidelines that would ensure the

resolution of modern internal contradictions of the

information society in the direction of humanism and

strengthening the role of culture. But for this, the

sociocultural system itself must reveal its role in

regulating the direction of the dynamics of the whole

society. One can support the position of O. D.

Shipunova, who notes that «the communicative

approach allows us to see in the concept of the social

order an ambiguous relationship between the sacred,

the social and the existential. The strategic line of this

relationship is the translation of meaning» (Harper,

2018). But since meaning is the most important

content of sociocultural communications, their

peculiarity is that here the basis is «subject-subject

interaction mediated by information that makes sense

for both subjects.»

What kind of social system-wide processes and

forms of their identification are being opened today

through the implementation of a socio-cultural

dialogue and the results of the latter - partnership,

which consolidates the results? Here it is important to

pay attention to the actualization of research in the

context of solving the problem of a culture of consent.

The idea of international agreement, focused on

resolving contradictions, is now perceived not only as

an ideal, but also as a practice of preventing a serious

Intercultural Communication in Modern Conditions of Global Economic Development

crisis situation that threatens the very foundations of

human civilization. Thus, the resolution in 1962 of

the well-known Caribbean crisis by the USSR and the

USA on the basis of a mutual agreement on the

withdrawal of the Armed Forces from their line of

contact became a real way to prevent a world nuclear

war with monstrous consequences for all mankind.

Today, the most urgent task has arisen to overcome

international terrorism on the basis of such consent,

which involves not only technological and political

calculation, but also taking into account the cultural

and humanistic prospects and requirements for the

existence of the modern world community (Harper,

2018). It is becoming more and more obvious that at

the basis of social life, the principle of consent is

already becoming an objective regulatory

mechanism, without which it is impossible to achieve

modern conditions and forms of peaceful coexistence

of countries and peoples. And here, intercultural

dialogue just forms and nurtures trusting relations

between countries and peoples, between

organizations and governments, focused on mutual

understanding, goodwill and mutual responsibility.

Intercultural dialogue as a manifestation of modern

global systemic impact is still underestimated as an

important “cut” of the formation of a culture of

consent, which is considered from the side of civil

and political content. So, in the work of D. I. Pletnev

Civil culture as a culture of consent between society

and the state” (2005), the main mechanisms for

achieving consent and coordinated interactions

between civil society institutions and the state are

revealed. On this basis, the author defines the civic

culture of the individual as formed “on the

recognition of the value of consent and justice in

social cooperation, based on publicity and open

discussion of all social and cultural problems,

personal observance of the law and actions within the

framework of legal relations, tolerance and a sense of

solidarity towards to others" (Mole). The civic culture

of the individual in the context of the culture of

consent without its cultural and dialogic “cut” is

incomplete, because without this the civic culture of

the individual loses its essential value-humanistic

dimension. Close to this position is the interpretation

of the culture of consent by M. P. Menyaeva, who in

her dissertation notes that “relationships of consent

based on the values of non-violence, justice, mercy,

tolerance, etc., are necessary at all levels of human

existence (individual, supra-individual, global). Their

significance lies in ensuring the stability and security

of human existence, maintaining the integrity of the

world in all its diversity, thereby sustainable

development” (Harper, 2018).

4 CONCLUSIONS

Thus, the culture of consent acts as a matter of fact as

some kind of globally oriented formation, in which

those general planetary (systemic) directions and

levels of social and cultural communications are

integrated, in which supra-regional mechanisms for

regulating modern international processes arise and

are strengthened in their integrity and diversity. This

context is also very important from the point of view

of ensuring the development of the content of

intercultural communications. «At the same time, the

dialogical approach implies the possibility of seeing

a foreign culture not as a world of objects, «facts of

culture», ordered by the scientist’s monologue

thought, but as a world of «mutually illuminating

consciousnesses, a world of conjugated semantic

attitudes», that is, to make it speak in many voices,

«revive» (Evangelista, 2020). This, in principle,

means that «the dialogue of cultures, if we take its

ethical component, is not so much a fact of today as a

project that tries to realize one of the possibilities of

human existence: to live in peace with other cultures

without sacrificing one’s own, the implementation of

which requires huge strong-willed, intellectual, social

and political efforts» (Evangelista, 2020). As a result

of intercultural dialogue, a higher level of their

interaction is formed, which is a product of a special

socio-cultural reproduction. The latter is the real

activity and communication of cultural subjects -

individuals, groups, organizations, ethnic groups,

nations - in the field of intercultural dialogue. A

complex set of intercultural agreements and

identifications is being created here - from the

development of a common platform - a position in

relation to each other and to modernity - to private

agreements on cultural tourism, educational

programs, organization of exhibitions and

presentations, and scientific research. The need for

the implementation and development of intercultural

dialogue requires an increase in the level of education

of its subjects - teaching the culture of dialogical

communication as the initial ability to live in a civil

democratic society. At the level of interpersonal

communication, dialogue is the source and basis for

solving a number of educational tasks. So, the main

tasks of intercultural dialogue as a way of educational

interpersonal interaction and a way of learning will be

the following: 1. Providing new information to

communication partners in order to overcome the gap

in knowledge. But this requirement is relevant not

only for the teacher and students, but also for

communication between business entities,

generations, administration and the public. The

TLLIC 2022 - I INTERNATIONAL CONFERENCE "ACTUAL ISSUES OF LINGUISTICS, LINGUODIDACTICS AND

INTERCULTURAL COMMUNICATION"

exchange of information is a way of influencing the

"receiving" side, which builds new positions for the

entire management system in the region. 2.

Development of a common understanding, the

establishment of a single semantic field through the

search for personal meanings and interpretation.

According to V. I. Karasik, the dialogue is not limited

to the exchange of meanings, but involves “the

establishment of a common semantic field, the most

important components of which are relatively stable

mental formations obtained as a result of individual

interaction of a person with the environment” (Mole).

3. Actualization of students' dialogic thinking in order

to develop their knowledge, ideas based on the

operations of analysis, comparison and

generalization. On the basis of the dialogue, there is

also the development of personal meanings, value

judgments and relationships, which will allow a

deeper revealing of the individuality of each of the

subjects - participants in the dialogue.

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