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ДИАЛОГ ЯЗЫКОВ И КУЛЬТУР В СОВРЕМЕННОМ

ОБРАЗОВАТЕЛЬНОМ ПРОСТРАНСТВЕ

МАТЕРИАЛЫ МЕЖДУНАРОДНОЙ
НАУЧНО-ПРАКТИЧЕСКОЙ КОНФЕРЕНЦИИ

(Россия, Воронеж, апрель 2019 г.)

Воронеж
2019
 Печатается по решению научно-технического совета
ФГБОУ ВО «Воронежский государственный аграрный университет
имени императора Петра I»

УДК 811:005.745(06)
ББК 81.2я431
Д 44
Редакционная коллегия:
Т.Н. Данькова, А.С. Менжулова, Л.В. Гончар, Е.С. Саенко

Д 44 Диалог языков и культур в современном образовательном

пространстве: материалы международной научно-практической
конференции (Россия, Воронеж, апрель 2019г.) / Колл. авторов. –
Воронеж: ФГБОУ ВО Воронежский ГАУ, 2019. – 176с.

Данный сборник содержит статьи участников международной

научно-практической конференции, проходившей в рамках Фестиваля
иностранных языков и культур: традиции и современность на базе
Воронежского государственного аграрного университета имени
императора Петра I в апреле 2019г.

ISBN 978-5-7267-1103-4

© Коллектив авторов, 2019 г.

© Федеральное государственное бюджетное образовательное учреждение
высшего образования «Воронежский государственный аграрный
университет имени императора Петра I», 2019 г.
аграрного университета имени императора Петра I. Воронеж, 2018–С. 15-
20
3. Щукин А.Н. Обучение иностранным языкам: Теория и практика:
Учебное пособие для преподавателей и студентов. 3-е изд. - М.:
Филоматис,2007.- 480с.

УДК 820/89.0
А.А. Семененко, к.и.н., учитель
МБОУ гимназия №2, Воронеж

ON THE TRUE MEANING OF ASHVA IN RIGVEDA

Abstract: The paper is an attempt to identify the correct meaning of Ashva in

Rigveda. The author demonstrates that it means ‘any swift creature or force’
and not only and exclusively ‘a true horse’. When different swift animals (true
horses or Khurs or Kiangs or goats or birds or horned or spotted deer) are
called Ashvas they are not necessarily domesticated. Thus the so called ‘horse
argument’ in the history of Rigvedic Indo-Aryans is proved to be fictional and
non-existent.Therefore we can date Rigveda prior to 2000 BCE.
In the earliest Indo-Aryan text — Rigveda Samhita (further RV, 3300–
2600 BCE) [1] — there is a hymn wrongly designated by its Russian translator
T. Ya. Elizarenkova [2] and by its American translators S. W. Jamison and
J. P. Brereton [3] as ‘The praise of the horse’ (I.163.1–5, 8–9, 11–12). But the
animal mentioned in this hymn is called a courser (arvan) (this term in RV may
denote buffaloes: árvā tigmé śíśāno mahiṣó ná śŕ̥ṅge gã́ gavyánn abhí (IX.87.7);
vŕ̥ṣaṇo sáṃ jagmire mahiṣā́ árvatībhiḥ (X.5.2)) full of force or energy (vājin)
(this term may describe a donkey yoked in the chariot: vājíno rā́ sabhasya (I.34.9;
III.53.5)) and an Ashva (áśvaṃ) having the front legs of an antelope (hariṇásya
bāhū́ ) and — what is the most important thing — gold horns (híraṇyaśr̥ṅgo)
which move twisting in many places in the woods (śŕ̥ṅgāṇi víṣṭhitā purutrā́
áraṇyeṣu járbhurāṇā caranti). We can state that the animal described here is the
deer with twisting and branchy horns. It is well known that the deer is a forest
animal able to run very fast. The correctness of such literal translation and
identification of this driving animal of Indra is supported by the direct parallels
from the other, but later when compared with RV, traditions of Indo-Europeans.
The evidence yielded by the Nesite-Luwian, ancient Greek and Roman and
Pazyryk data gives us one more reason not to agree with T. Ya. Elizarenkova,
S. W. Jamison and J. P. Brereton in their interpretation of the aforementioned
horned Ashva as the ‘solar horse’ with horns–rays. We follow the text of RV as
it is and see this Ashva as the horned deer.

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 The authors of RV understand very clearly that the basic meaning of the
word áśvaḥ usually wrongly translated as ‘horse’ is in fact ‘a swift creature’ and
nothing more[4]. It is proved by the constant word-play with this term in
different chronological layers of the Samhita in expressions like ‘swift Ashva(s)’
(āśúm áśvam (I.117.9; VII.71.5), áśvaiḥ āśúbhiḥ (V.55.1), āśúaśvā (V.58.1),
āśúbhiḥ áśvebhir (VIII.5.7), áśvebhiḥ āśúbhiḥ (VIII.13.11), áśvāso āśávo
(X.78.5), áśvaṃ āśúm (X.107.10), áśvā āśávaḥ (X.119.3)), ‘the swiftest Ashvas’
(āśúaśvatamāḥ) (V.41.4), and ‘Ashva-swiftness’ (āśuáśviyam) (V.6.10;
VIII.6.24; VIII.31.18). Not only true horses but also many other animals —
among them Equus hemionus khur and Equus kiang both endemic in South Asia
— can be very swift and may therefore be called Ashvas.
Thus Pushan is described in RV as the best charioteer (rathī́tamaṃ
(VI.55.2), rathī́tamaḥ (VI.56.2, 3)) whose wheel is not breaking, whose truck
body is not falling down and whose felloe is not staggering (pūṣṇáś cakráṃ ná
riṣyati ná kóśo áva padyate | nó asya vyathate pavíḥ) (VI.54.3). But his Ashvas
drawing his chariot are not horses but goats (ajāśuva (I.138.4 — two times;
VI.55.3), pūṣáṇaṃ ajā́ śuvam (VI.55.4), ā́ jā́ saḥ pūṣáṇaṃ ráthe vahantu (VI.55.6),
ajā́ anyásya váhnayo (VI.57.3), ajā́ śuvaḥ pūṣā́ (VI.58.2), ajā́ śuvaḥ pūṣā́
(IX.67.10), ā́ te ráthasya pūṣann ajā́ dhúraṃ vavr̥tyuḥ (X.26.8))! Goats are
depicted as driving (divine) chariots in ancient Greek, Roman and German
traditions also.
This information taken from both the earliest (VI and IX Mandalas) and
the late (cycles I and X) chronological layers of the Samhita demonstrates that
the whole of RV was composed at an early state of the chariot-invention and -
construction when Indo-Aryans freely experimented with the drawing animals
yoking goats, donkeys (úpāsthād vājī́ dhurí rā́ sabhasya (I.162.21); kúva trī́ cakrā́
trivŕt̥ o ráthasya kúva tráyo vandhúro yé sánīḷāḥ | kadā́ yógo vājíno rā́ sabhasya
yéna yajñáṃ nāsatiyopayātháḥ (I.34.9); párā yāhi maghavann ā́ ca yāhi índra
bhrātar ubhayátrā te ártham | yátrā ráthasya br̥ható nidhā́ naṃ vimócanaṃ vājíno
rā́ sabhasya (III.53.5); yuñjā́ thāṃ rā́ sabhaṃ ráthe (VIII.85.7)) and bulls (aśvinā
revád uvāha sacanó rátho vāṃ vr̥ṣabháś ca śiṃśumā́ raś ca yuktā́ (I.116.18);
br̥hadrathā́ br̥hatī́ viśvaminvā́ uṣā́ jyótir yachati ágre áhnām || eṣā́ góbhir
aruṇébhir yujānā́ ásredhantī rayím áprāyu cakre) (V.80.2–3); dvayā́ m̐ agne
rathíno viṃśatíṃ gā́ vadhū́ mato maghávā máhya samrā́ ṭ | abhyāvartī́ cāyamānó
dadāti (VI.27.8)). Thus Indra’s chariot is many times described as being drawn
by bulls (I.177.1–4; II.16.4–6; III.43.2, 3, 4, 6; V.36.5; VI.44.19–21; VIII.4.11,
13–14; VIII.33.4, 10–12, 14; X.49.2, 11; X.112.2). Bull is yoked for the battle
(dhr̥ṣṇúṃ yád ráṇe vŕ̥ṣaṇaṃ yunájan) (VI.67.11) i.e. evidently in the chariot and
not just a cart or wagon. Humped bulls are the drawing animals of Ashvins’
chariot (ugró vāṃ kakuhó yayíḥ śr̥ṇvé yā́ meṣu saṃtaníḥ | yád vāṃ dáṃsobhir
aśvinā átrir narāvavártati (V.73.7); suṣṭúbho vāṃ vr̥ṣaṇvasū ráthe vā́ ṇīcī ā́ hitā |
utá vāṃ kakuhó mr̥gáḥ pŕ̥kṣaḥ kr̥ṇoti vāpuṣó (V.75.4); vacyánte vāṃ kakuhā́ so

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jūrṇā́ yām ádhi viṣṭápi | yád vāṃ rátho víbhiṣ pátāt (I.46.3), aśvinā váhanti yát
kakuhā́ so ráthe vām (IV.44.2)). Pay attention to the very name of Ashvins
whose Ashvas are donkeys and (humped) bulls! Even cow is yoked in the
chariot: gaúr dhayati marútãṃ śravasyúr mātā́ maghónām yuktā́ váhnī ráthānãm
(VIII.94.1).
That Rigvedic Ashvas are just Swift Creatures or Powers and nothing
more is further proved by the numerous mentions of the birds called Ashvas or
described as drawing chariots: vāṃ rátho víbhiṣ pátāt (I.46.3); yuvám bhujyúm
árṇaso níḥ samudrā́ d víbhir ūhathur r̥jarébhir áśvaiḥ (I.117.14); ā́ vāṃ rátho
aśvinā śyenápatvā (I.118.1); ā́ vāṃ śyenā́ so aśvinā vahantu ráthe yuktā́ sa āśávaḥ
pataṃgā́ ḥ (I.118.4); ā́ vāṃ ráthaṃ yuvatís tiṣṭhad átra juṣṭvī́ narā duhitā́
sū́ riyasya | pári vām áśvā vápuṣaḥ pataṃgā́ váyo vahantu aruṣā́ abhī́ke (I.118.5);
urú vāṃ ráthaḥ pári nakṣati dyā́ m ā́ yát samudrā́ d abhí vártate vām || síndhur ha
vāṃ rasáyā siñcad áśvān ghr̥ṇā́ váyo aruṣā́ saḥ pári gman | tád ū ṣú vām ajiráṃ
ceti yā́ naṃ (IV.43.5–6); ā́ yád vāṃ sūriyā́ ráthaṃ tíṣṭhad raghuṣyádaṃ sádā |
pári vām aruṣā́ váyo ghr̥ṇā́ varanta ātápaḥ (V.73.5); ā́ vāṃ rátho ráthānãṃ
yáyiṣṭho yātu aśvinā || arvācīnā́ víbhiḥ dīyatam (V.74.8–9); rathíyā víbhiś aśvinā
|| ā́ vāṃ áśvāsaḥ pruṣitápsavaḥ váyo vahantu (V.75.5–6); ā́ vāṃ váyo áśvāso
váhiṣṭhā abhí práyo nāsatiyā vahantu | prá vāṃ rátho asarji (VI.63.7); ā́ na
stómam úpa dravát tū́ yaṃ śyenébhir āśúbhiḥ | yātám áśvebhir aśvinā || yébhis
tisráḥ parāváto divó víśvāni rocanā́ | trī́m̐r aktū́ n paridī́yathaḥ (VIII.5.7–8); vāṃ
rátho víbhiṣ pátāt (VIII.5.22); éhá vām pruṣitápsavo váyo vahantu parṇínaḥ
(VIII.5.33); hiraṇyáyena ráthena dravátpāṇibhir áśvaiḥ nā́ satiyā (VIII.5.35). It is
important to point out that these mentions and/or descriptions of birds–Ashvas
(yoked in divine chariots) are found both in the earliest and in the late layers of
RV text. Rigvedic evidence is further supported by the information yielded by
two more Indo-European traditions — ancient Greek and Roman.
Ashvas belonging to Maruts are called spotty — which is true not only of
horses but also of deer: sá hí svasŕ̥t pŕ̥ṣadaśvo yúvā gaṇó (I.87.4); pŕ̥ṣadaśvā
marútaḥ (I.89.7); ádha yád eṣām pr̥thubudhnā́ sa étās tasthúḥ || práti ghorā́ ṇām
étānām ayā́ sām marútāṃ śr̥ṇva āyatā́ m upabdíḥ (I.169.6–7); ukṣánte áśvām̐
átiyām̐ ivājíṣu nadásya kárṇais turayanta āśúbhiḥ | maruto yātha pŕ̥ṣatībhiḥ
(II.34.3); pŕ̥ṣadaśvāso (II.34.4); pŕ̥ṣadaśvāso (III.26.6); marutaḥ pr̥ṣadaśvā
(VII.40.3). These spotty Ashvas or deer are yoked in Maruts’ chariots: úpo
rátheṣu pŕ̥ṣatīr ayugdhuvam práṣṭir vahati róhitaḥ (I.39.6); yán maruto rátheṣu ā́
vŕ̥ṣavrātāsaḥ pŕ̥ṣatīr áyugdhuvam || prá yád rátheṣu pŕ̥ṣatīr áyugdhvaṃ (I.85.4–
5); áto vayám antamébhir yujānā́ ḥ svákṣatrebhis | máhobhir étām̐ úpa yujmahe
nú (I.165.5); marúto pŕ̥ṣadaśvāso 'vánayo ná ráthā (I.186.8); pŕ̥ṣatīr ayukṣata
marúto (III.26.4); kó vā purā́ sumnéṣu āsa marútām | yád yuyujré kilāsíyaḥ ||
aítā́ n rátheṣu tasthúṣaḥ káḥ śuśrāva (V.53.1–2); vimócane ví yád vártanta
eníyaḥ(V.53.7); śúbhaṃ yātā́ m ánu ráthā avr̥tsata || yád áśvān dhūrṣú pŕ̥ṣatīr
áyugdhuvaṃ | śúbhaṃ yātā́ m ánu ráthā avr̥tsata (V.55.5–6); suáśvā stha suráthāḥ

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pr̥śnimātaraḥ suāyudhā́ maruto yāthanā śúbham || śubhé pŕ̥ṣatīr áyugdhuvam ||
marúto piśáṅgāśvā aruṇā́ śvā (V.57.2–4); yát prā́ yāsiṣṭa pŕ̥ṣatībhir áśvair
vīḷupavíbhir maruto ráthebhiḥ (V.58.6); ā́ yé tasthúḥ pŕ̥ṣatīṣu śrutā́ su sukhéṣu
rudrā́ marúto rátheṣu (V.60.2); anenó vo maruto yā́ mo astu anaśváś cid yám ájati
árathīḥ (VI.66.7); yád eṣām pŕ̥ṣatī ráthe práṣṭir váhati róhitaḥ | yā́ nti śubhrā́
(VIII.7.28).
The probable candidate to the prototype of the image of spotty Ashvas of
Maruts in RV is the chital deer (Axisaxis). Rigvedic descriptions of spotty deer
yoked into Maruts’ chariots are supported by the ancient Greek tradition of
pottery painting with the depictions of spotted deer as driving animals of gods.
We see that in RV: 1. The horned deer and goats are called Ashvas; 2. The
rays of Ushas are named Ashvas (yukṣvā́ hí áśvām̐ adyā́ ruṇā́ m̐ uṣaḥ (I.92.15);
aruṇébhir áśvair ā́ uṣā́ yātisuyújā ráthena (I.113.14)); 3. The rays of Surya–Indra
are called Ashvas (r̥téna rtám ápihitaṃ dhruváṃ vāṃ sū́ ryasya yátra vimucánti
áśvān | dáśa śatā́ sahá tasthus tád ékaṃ devā́ nāṃ śréṣṭhaṃ vápuṣām apaśyam
(V.62.1); ā́ tvā sahásram | brahmayújo háraya indra váhantu (VIII.1.24)) (Surya
is the form of Indra (IV.26.1; IV.31.14–15; VIII.93.4) and his vajra
(VIII.70.2));4. Agni’s flames are numerously named Ashvas (te agne bhā́ māsaḥ
śúcayaś caranti || yé te śukrā́ saḥ śúcayaḥ śuciṣmaḥ áśvāḥ (VI.6.3–4); agne
rohidaśva (I.45.2); ágne róhidaśva (VIII.43.16); ágne táva tyé ajara índhānāso
br̥hád bhã́ ḥ áśvā iva (VIII.23.11); rohidaśvópa yāhi (X.98.9); ásya pátmann
áruṣīr áśvabudhnā (X.8.3); jīráaśvo agnír (I.141.12); agnír jīrā́ śvaḥ (II.4.2); agne
vibhávo hí áśvāḥ (III.6.9); agníḥ áśvai rábhasvadbhī rábhasvām̐ éhá gamyāḥ
(X.3.7); nárāśáṃso viśvárūpebhir áśvaiḥ (X.70.2); áśvā (III.7.2))used by him for
drawing (ágne yukṣvā́ hí yé táva áśvāso (VI.16.43); yukṣvā́ hí áśvām̐ agne
(VIII.75.1); áśvān yuyuje (X.79.7); váhiṣṭhair áśvaiḥ (X.70.3); 5. Winds–Vatas
are called Ashvas yoked for drawing (vā́ tān hí áśvān dhurí āyuyujré rudríyāsaḥ)
(V.58.7); 6. Force or Energy (ójaso) is understood as the true meaning of the
image of Ashva (áśvād iyāya íti yád vádanti ójaso jātám utá manya enam)
(X.73.10); 8. The poets of RV many times and deliberately and in different
chronological layers of the text play with the sense of the word as designating
‘swift’. Considering all these facts we state that in RV the term áśvaḥ means
«[any] swift creature or force». Therefore, we characterize the translation of this
word as ‘a [true] horse’ given by T. Ya. Elizarenkova, S. W. Jamison and
J. P. Brereton and others as a mistake — as a very often poorly grounded
extrapolation and as a typical specimen of substitution of exegesis (i.e. the
extracting of the true sense of the word inserted into the text by its author(s)) by
eisegesis (i.e. the introduction of the interpreter’s own presuppositions into the
text).
In RV the chariots of Indo-Aryan Devas are depicted as drawn by wild
creatures never used for that in reality — spotty deer for Maruts, birds for
Ashvins (and also probably Maruts (V.53.3)), Shimshumara (either the dolphin

134
or the crocodile) for Ashvins (I.116.18). Thus the description of an animal as
used for riding or driving does not at all mean that this animal was tamed and
domesticated and exploited in the economy of Indo-Aryans during the period of
RV composition. We know that some unknown Equidae (Equus ferus caballus /
Equus hemionus khur / Equus kiang), goats, horned deer, spotty deer and birds
are all called Ashvas in the Samhita. But the description of these Ashvas as
yoked in chariots does not at all prove that these creatures were already
domesticated during the time of the respective hymns’ composition. This is
especially true for such Equidae as true horses or khurs or kiangs. The
description of Ashvas’ yoking in chariots does not at all prove their
domestication the same as the description of yoking in Rathas such animals as
spotted deer of Maruts, birds of Ashvins and Maruts, Shimshumara of Ashvins
and Indra’s lions (at least some of his Haris, compare also lions as driving or
riding animals of gods in other Indo-European traditions) does not prove their
domestication.
Thus we see that: 1. RV does not give us any incontrovertible evidence
proving that Ashvas described in it are only and exclusively true horses; 2. On
the contrary RV calls Ashvas absolutely different species of living beings —
the horned deer of Indra, the spotty deer of Maruts, the goats of Pushan, the
birds of Ashvins; 3. RV does not contain any irrefutable proof that Ashvas
mentioned in it were already domesticated and not just seen in the wild around
Rigvedic settlements and their inhabitants (what is still true for khurs in Gujarat
and kiangs in Himalayan region and Tibet). These factual conclusions make us
regard the so called ‘horse argument’ in the history of Rigvedic Indo-Aryans as
fictional and non-existent. Therefore, we can date RV prior to the ubiquitous
substitution of (humped) bulls and donkeys and goats as chariot-drawing
animals by true horses i.e. earlier than 2000 BCE.
List of references
1. Rigveda. Metrically Restored Text. Eds. K. Thomson & J. Slocum //
[Электронныйресурс:] http://www.utexas.edu/cola/centers/lrc/RV/;
Семененко А. А. Ригведийские этюды. О Быстрых и Буланых в Ригведе.
Часть 1. Главы I–II. — Воронеж: Электронная монография на правах
рукописи, 2018. — ISBN 978-5-9907439-7-7 // [Электронный ресурс:]
https://www.academia.edu/37281573/; Семененко А. А. Ригведийские этюды.
О Быстрых и Буланых в Ригведе. Часть 2. Главы III–VI. — Воронеж:
Электронная монография на правах рукописи, 2018. — ISBN 978-5-
9907439-8-4 // [Электронный ресурс:] https://www.academia.edu/37292474/.
2. Ригведа. Изд. подг. Т.Я. Елизаренкова. В 3 тт. — М.: Наука, 1989–
1999.
3.The Rigveda. The earliest religious poetry of India. Tr. by S.W. Jamison
& J.P. Brereton. — Oxford–NY: Oxford University Press, 2014.— P. 346–347.

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 4. Langslow D.R. Etymology and History: For a Study of ‘Medical
Language’ in Indo-European // Indo-European Perspectives. Studies in Honour
of Anna Morpurgo Davies. Ed. by J. H. W. Penney. — NY: Oxford University
Press Inc., 2004. — P. 34–35; Thomson, K. A Still Undeciphered Text: How the
scientific approach to the Rigveda would open up Indo-European Studies // The
Journal of Indo-European Studies. — Volume 37, Number 1 & 2. —
Spring/Summer 2009. — P. 36.

УДК 801.673:008

С.В. Волков, учитель

МБОУ гимназия №2, Воронеж
А.С. Менжулова, старший преподаватель
ФГБОУ ВО «ВГАУ», Воронеж

THE INTERCULTURAL APPROACH TO TEACHING ENGLISH

AS A FOREIGN LANGUAGE

Abstract: The given article focuses on the role of the cultural aspect in
teaching English as a foreign language. Several methods of classroom activities
are presented.

It is a widely known fact that teaching and learning a foreign language

cannot be reduced to the direct teaching of linguistic skills like phonology,
morphology, vocabulary, and syntax. The contemporary models of
communicative competence show that there is much more to learning a
language, and they include the vital component of cultural knowledge and
awareness. In other words, to learn a language well usually requires knowing
something about the culture of that language. Communication that lacks
appropriate cultural content often results in humorous incidents, or worse, is the
source of serious miscommunication and misunderstanding. Culture and
traditions of the foreign language country are always in the background, right
from day one, ready to unsettle the good language learners when they expect it
least, making evident the limitations of their hard-won communicative
competence, challenging their ability to make sense of the world around them.
However, when writing or talking about teaching cultural aspect, theoreticians
and practitioners often restrict to the specific culture of the target language. In
English as a Second Language (ESL) contexts, where students live and are
immersed in the culture of the English speakers, this may be a satisfactory
approach. But in English as a Foreign Language (EFL) settings, this is a very
narrow view. In an EFL class, students are usually monolingual and they learn
English while living in their own national country. They have little access to the
136
 СОДЕРЖАНИЕ
Данькова Т.Н., Шепилова Т.А., Клокова Л.И.
ВНЕАУДИТОРНАЯ РАБОТА С ИНОСТРАННЫМИ ГРАЖДАНАМИ И
ЕЕ ЗНАЧЕНИЕ ДЛЯ ЭФФЕКТИВНОГО МЕЖКУЛЬТУРНОГО
ВЗАИМОДЕЙСТВИЯ………………………………………………………….3

Малюгина А.В. ОБУЧЕНИЕ ПРОФЕССИОНАЛЬНОЙ ЛЕКСИКЕ

КУРСАНТОВ ВУЗОВ МВД…………………………………………………...8

Частухина Т.В. THE ENGLISH LANUAGE AND INTERCULTURAL

COMMUNICATION…………………………………………………………..12

Байдикова Т.В., Макарова Е.Л.

ОСОБЕННОСТИ ТЕРРИТОРИАЛЬНЫХ ДИАЛЕКТОВ НЕМЕЦКОГО
ЯЗЫКА………………………………………………………………………...15

Жамгырчиева Г.Т. О СОВЕРШЕНСТВОВАНИИ ИНОЯЗЫЧНОЙ

ПОДГОТОВКИ В ВУЗАХ И РАЗВИТИИ МНОГОЯЗЫЧНОГО
ОБРАЗОВАНИЯ................................................................................................19

Жамгырчиева Г.Т. СТУДЕНТТЕРГЕ АНГЛИС ТИЛИН ҮЙРӨТҮҮДӨГҮ

БИЛИНГВИЗМ ЖӨНҮНДӨ КЭЭБИР МАСЕЛЕЛЕР...................................24

Зиброва Э.В., Медведев Д.Ю. INTERCULTURAL COMMUNICATION..28

Гольцова Т.А., Смирнова И.Г.

ОБЕСПЕЧЕНИЕ ЛИНГВОДИДАКТИЧЕСКОГО ПРОЦЕССА В
СИСТЕМЕ ВЫСШЕГО ПРОФЕССИОНАЛЬНОГО ОБРАЗОВАНИЯ С
УЧЁТОМ ФОРМИРОВАНИЯ ИНФОРМАЦИОННО-
КОММУНИКАТИВНОЙ КОМПЕТЕНЦИИ……………………………...32

Алиева Ж. Э. ЛЕКСИЧЕСКАЯ ОСОБЕННОСТЬ ЯЗЫКА НЕМЦЕВ-

ПЕРЕСЕЛЕНЦЕВ В КЫРГЫЗСТАНЕ………………………………………37

Серостанова Н.Н.,Чопорова Е.И. INTERACTIVE TECHNOLOGIES AS

AN EFFECTIVE MEANS WHILE FOREIGN LANGUAGES TEACHING IN
A NON-LINGISTIC EDUCATIONAL ORGANIZATION OF HIGHER
EDUCATION…………………………………………………………………..42

Менжулова А.С. THE IMPORTANCE OF CULTURAL ASPECT IN

TEACHING ENGLISH………………………………………………………...47

173
АбылгазиеваЧ.А., АлиеваЖ.Э.,УметовК.К. ГЕРМАН ТИЛДЕРИНДЕГИ
ТИЛ ИЛИМИНИН ӨНҮГҮШҮЖӨНҮНДӨ................................................50

Жолдошбекова А.Ж. ГЛАГОЛ-СВЯЗКА В АНГЛИЙСКОМ ЯЗЫКЕ И

ЕГО МЕСТО В КЫРГЫЗСКОМ ЯЗЫКЕ……………………………………56

Васильев Б.В. РОССИЯ НЕ ЕВРОПА……………………………………...61

Бутырская В.В.ОСОБЕННОСТИ ОБУЧЕНИЯ КОММУНИКАТИВНОМУ

ЧТЕНИЮ НА СТАРШЕМ ЭТАПЕ ОБУЧЕНИЯ…………………………...65

Уметов К.К. НЕМИС ЖАНА КЫРГЫЗ ТИЛДЕРИНДЕ АТ

АТООЧТОРДУН ЖАСАЛЫШЫ.....................................................................68

Смотрова И.В. СОЦИОЛИНГВИСТИЧЕСКАЯ КОМПЕТЕНЦИЯ В

ПОДГОТОВКЕ ТРЕНЕРОВ ИГРОВЫХ ВИДОВ СПОРТА……………….73

Смотрова И.В. ЭТИМОЛОГИЯ НА УРОКЕ КАК СРЕДСТВО

УГЛУБЛЕНИЯ КУЛЬТУРОЛОГИЧЕСКИХ ЗНАНИЙ……………………76

Жолдошбекова А.Ж. АНГЛИС ЖАНА КЫРГЫЗ ТИЛИНДЕГИ

БАЙЛАМТАЛАРДЫН АЙЫРМАЧЫЛЫКТАРЫ ЖАНА
ОКШОШТУКТАРЫ..........................................................................................78

Шаповалова А.А, Гончар Л.В. СЕМЕЙНЫЕ ТРАДИЦИИ

АНГЛОЯЗЫЧНЫХ СТРАН………………………………………………….83

Зайцева Г. О, Частухина Т.В. МАЛЬТА: КАК СОХРАНИТЬ СВОЮ

ИСТОРИЮ…………………………………………………………………….90

Панина М.А., Гончар Л.В. АМЕРИКАНСКИЙ СЕВЕР. АЛЯСКА -

САМЫЙ БОЛЬШОЙ ШТАТ США………………………………………….95

Макарова Е.Л., Саенко Е.С. ПРИНЦИПЫ ОРГАНИЗАЦИИ УЧЕБНОГО

ПОСОБИЯ НОВОГО ПОКОЛЕНИЯ ПО ИНОСТРАННОМУ ЯЗЫКУ ДЛЯ
ВУЗОВ НЕЯЗЫКОВЫХ СПЕЦИАЛЬНОСТЕЙ………………………......100

Лютова Л.И. DIALOG DER KULTUREN BEIM ERLERNEN EINER

FREMDSPRACHE…………………………………………………………...106

Драгомир Лазич ИСПОЛЬЗОВАНИЕ ИНФОРМАЦИОННО-

КОММУНИКАТИВНЫХ ТЕХНОЛОГИЙ В ПРЕПОДАВАНИИ
ИНОСТРАННЫХ ЯЗЫКОВ………………………………………………...112

174
Спесивцева С.И. МИССИОНЕРСКОЕ СЛУЖЕНИЕ СВЯТИТЕЛЯ НИКОЛАЯ
ЯПОНСКОГО………………………………………………………………………..115

Новокрещенова И.Л. ПРОБЛЕМА АДАПТАЦИИ ИНОСТРАННЫХ

СТУДЕНТОВ К НОВЫМ РЕАЛИЯМ ЖИЗНИ: ПСИХОЛОГО-
ПЕДАГОГИЧЕСКИЙ АСПЕКТ…………………………………………….121

Жосу З.К., Шарова Н.А. ОСОБЕННОСТИ КОМПОЗИЦИИ РОМАНА

ДЖ. БАРНСА «ИСТОРИЯ МИРА В 10 ½ ГЛАВАХ»…………………….124

Байдикова Т.В. ОБУЧЕНИЕ СПЕЦИАЛИСТА ИНОЯЗЫЧНОЙ

ЛЕКСИКЕ КОНТРАКТОВ…………………………………………………128

Семененко А.А. ON THE TRUE MEANING OF ASHVA IN

RIGVEDA…………………………………………………………………….131

Волков С.В., Менжулова А.С. THE INTERCULTURAL APPROACH TO

TEACHING ENGLISH AS A FOREIGN LANGUAGE…………………….136

Смирнова В.Г., Кузнецова Е.С. К ПРОБЛЕМЕ ОБУЧЕНИЯ

АНГЛИЙСКОМУ ЯЗЫКУ ВЗРОСЛЫХ (ПУТИ ПРЕОДОЛЕНИЯ
ПСИХОЛОГИЧЕСКИХ И ЯЗЫКОВЫХ БАРЬЕРОВ)……………………140

Юрьева А.А. К ВОПРОСУ О ВЗАИМОСВЯЗИ ЯЗЫКА И

КУЛЬТУРЫ…………………………………………………………………..144

Юрьева А.А. РИТОРИКА И ЛИТЕРАТУРА: ОБЩНОСТЬ И

СПЕЦИФИКА………………………………………………………………..147

Юрьева А.А. НЕКОТОРЫЕ АСПЕКТЫ ПОЛИТИЧЕСКОЙ

РИТОРИКИ…………………………………………………………………..150

Гончар Л.В. DISTANCE LEARNING IN TEACHING A FOREIGN

LANGUAGE AT UNIVERSITY……………………………………………..153

Частухина Т.В. FOREIGN LANGUAGES TEACHING TO FUTURE

SPECIALISTS IN THE SPHERE OF VETERINARY AND SANITARY
EXPERTISING AT AGRICULTURAL UNIVERSITY……………………..155

Лютова Л.И. SPRACHLICHE LANDESKUNDE ALS EINE

MÖGLICHKEIT DER ERHӦHUNG DER MOTIVATION BEIM
FREMDSPRACHENERLERNEN……………………………………………158
175
Завгородняя Е.Л., Капранчикова К.В. ИЗУЧЕНИЕ ПРОБЛЕМ
ДУХОВНОГО РАЗВИТИЯ ЛИЧНОСТИ В ИСТОРИЧЕСКОЙ
РЕТРОСПЕКТИВЕ………………………………………………………….161

Макарова Е.Л., Байдикова Т.В. СОДЕРЖАТЕЛЬНАЯ СТРУКТУРА

УЧЕБНОГО ПОСОБИЯ ПО НЕМЕЦКОМУ ЯЗЫКУ ДЛЯ ВУЗОВ
АГРАРНОГО ПРОФИЛЯ…………………………………………………...165

176
 Научное издание

ДИАЛОГ ЯЗЫКОВ И КУЛЬТУР В СОВРЕМЕННОМ

ОБРАЗОВАТЕЛЬНОМ ПРОСТРАНСТВЕ

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