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Linguoculturology - a natural step in the field of Philology and other 
Humanities - is a scientific discipline of synthesizing type, the boundary between the 
Sciences, studying Culture and Philology (linguistics), and not the aspect of language 
teaching, as linguistics. The issues of language teaching are derived here. 
The purpose of linguoculturology is to study the ways in which language 
embodies, stores and translates culture in its units. Within the framework of the 
described concept, it is believed that in the process of interaction and interaction of 
language and culture the former performs not only a cumulative, but also a 
translational function. The language not only enshrines and stores in its units the 
concepts and attitudes of culture: through it these concepts and attitudes are 
reproduced in the mentality of the people or its individual social groups from 
generation to generation. Through the function of translation of culture, language is 
able to influence the way of worldview, characteristic of a particular linguistic and 
cultural community. 
The main object of linguoculturology is the relationship and interaction of 
culture and language in the process of its functioning and the study of the 
interpretation of this interaction as a single system integrity. The main problems here 
are methodological (philosophical) and philological (linguistic, etc.). The content of 
linguoculturology, justifying its allocation in an independent direction of knowledge, 
should be the subject of national forms of society, reproduced in the system of 
language communication, based on the cultural values of a particular historical 
society. 
The subject of the study of linguoculturology is the material and spiritual 
culture created by mankind ("from tools to household items, from habits, customs, 
the way of life of people to science and art, religion and atheism, morality and 
philosophy" [1, p. 5], the system of artifacts, the term includes the following content: 
materialized object of culture, product of production, creative work, works of culture 
(things of "second nature" and ideas)), which is expressed in language. In short, 
everything that makes up the "language picture of the world". 
Linguoculturology focuses on a new system of cultural values, put forward 
by new thinking, modern life of society, full, objective interpretation of facts and 
phenomena and information about various areas of cultural life of the country. The 
changes that have occurred in the lives of peoples and the focus on new priorities 
require effective, complete and truthful information. We need new forms of 
familiarization of foreigners with our reality, way and style of life of the people, 
culture, as "frontal" forms of propaganda have done more harm than good. And this 
requires not a "selective" approach, and not "pulling out" individual (though it 
seemed beneficial) facts that actually destroyed the system of culture, but a universal, 
holistic coverage of phenomena and events. 
An objective, complete and holistic interpretation of the culture of the 
people requires an appropriate systematic approach in its description. Therefore, the 
most important task of cultural linguistics and its characteristic feature is a systematic 
representation of the culture of the people in their language, in their dialectical 
interaction and development, as well as the development of a number of concepts that 
contribute to the formation of modern cultural thinking. The most fruitful description 

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of the relationship and interaction of language and culture is the method of semantic 
field, well-established in the description of vocabulary and other levels of language. 
Cultural linguistics includes linguistic and cultural concepts and basic 
linguistic and cultural units. The basic concepts of cultural studies usually include the 
following: 
- cultural concept (the most common and almost universally accepted 
definition of the cultural concept, proposed by Stepanov: "the Concept is like a clot 
of culture in the human consciousness, in the form of which culture is included in the 
mental world of man. And, on the other hand, the concept is that through which a 
person - an ordinary, ordinary person, not a "Creator of cultural values" - enters the 
culture himself, and in some cases influences it " [3, p. 115]; 
- cultural semes are a way of displaying culture in lexemes and 
phraseological units denoting idioethnic realities [3]. Units that contain cultural 
semes in their value, are the names of substantive realities.
- cultural background is a characteristic of lexemes and phraseological units 
denoting the phenomena of social life and historical events. This type of cultural 
information is localized in the denotative component of meaning, however it has a 
pronounced ideological orientation.
- cultural space is qualified as a “form of existence of culture in the human 
consciousness”; 
- the linguistic picture of the world ( I.A. Sternin understood it as "the set of 
fixed in the units of language representations of the people about the reality at a 
certain stage of development of the people " [4, p. 95]; 
- linguistic personality ("personality manifesting himself/herself in speech 
activity, the person in the totality of the texts produced and consumed by him/her." U. 
N. Karaulov, who introduced the term into linguistic use, emphasizes the national 
component in the structure of the linguistic personality) [2, p. 56]. 
Since the last two decades of the twentieth century, the term cultural 
linguistics increasingly used in conjunction with the term linguodidactics. This 
requires a modification of the system of didactic coordinates: instead of the system of 
"language learning – familiarization with culture" the focus is on the relationship 
between intercultural and communicative competence, linguoculturology and 
intercultural communication in the system "language - culture – personality". 
According to S. S. Kunanbayeva with this didactic approach the culture of the 
country is considered as an integral part of the communicative needs of students, 
extralinguistic basis of speech situations and intentions implemented in them. In other 
words, culture here is already understood not just as a subject of study, but as an 
integral part of the discipline "Foreign language", "the purpose of teaching which is 
the formation of intercultural and communicative competence of students" [5]. 
Recently, the problem of linguocultural and intercultural competence of the 
individual has appeared in the field of view of scientists. Such competence is 
manifested in the forms of written and oral communication: (a) in the possession of 
several genres of discourse with a high degree of linguistic and cultural marking, (b) 
in the possession of ritualized forms of discourse, violations of which are perceived 
by representatives of this linguistic culture as inadequate communicative behavior. 

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Linguocultural competence is understood as the ability to recognize and 
adequately perceive the cultural connotation, i.e. correlation of the semantic content 
of the linguistic sign with the associative-figurative motivation, which underlies the 
choice of a word through the prism of values of its ethno-culture. 
According to E. Y. Prokhorov, linguoculturology is set higher and abstract 
level of description of the problem of the relation of language and culture. Although 
the author puts in the first place the teaching of culture, he still points to the need for 
a comprehensive account of three criteria: 1) language, including the frequency of use 
of language units, taking into account the given boundaries; 2) informational, 
implemented in the concept of educational and methodical expediency; 3) cultural, 
involving consideration of the degree of importance and priority of information from 
the position of this branch of knowledge [6]. 
In this regard, it becomes important to use the linguoculturological 
approach in teaching a foreign language, as linguoculturological information is a 
necessary component of intercultural and communicative competence of the student, 
especially embodied in the semantics of language units. Linguoculturological 
knowledge necessitates the formation of linguoculturological competence as part of 
intercultural and communicative. 
The analysis of methodical literature allowed to determine the 
linguocultural approach as one of the most effective aimed at the formation and 
improvement of skills and abilities of intercultural communication through the study 
of language as a phenomenon of culture. The result of the formation of students ' 
secondary cognitive consciousness through the mastery of a foreign language is the 
acquisition of their ability to intercultural communication. Along with the language in 
this approach, culture is the main content of learning that meets the psychological 
characteristics of learning a foreign language. Linguoculturological approach makes 
it possible to get away from the simplified factual and fragmentary acquaintance of 
students with certain aspects of culture and allows students to form a fairly complete 
picture of the "foreign language reality" through the study of both linguistic and non-
linguistic content of selected areas of study. 
Since in didactic interpretation linguoculturology is a theoretical basis for 
the formation of" secondary linguistic personality", those communication skills that 
are necessary for the training of carriers of different national pictures of the world 
and the prevention of intercultural interference, the linguoculturological approach in 
teaching a foreign language is one of the conditions of mastering vocabulary, 
providing intercultural communication. The study of foreign language vocabulary 
and mastering it in the linguistic and cultural aspect contributes to the transition to 
another sign system necessary for the formation of a secondary linguistic personality. 
Language proficiency in modern methods is understood as the ability to communicate 
– freely, correctly and adequately. 
It is obvious that communication is a complex phenomenon. From the 
point of view of the theory of communication and speech activity, psycho - and 
sociolinguistics, linguistics and communication theory, language skills require the 
formation of the following competencies: language, speech and communication (it is 

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understood as the ability to assess the situation taking into account the theme and 
objectives of communication, etc.). 
Speaking about the aims of teaching a foreign language within the 
framework of the linguoculturological approach, we consider it necessary to 
introduce the concept of linguoculturological competence as knowledge of the ideal 
speaker – listener of the whole system of cultural values expressed in the language. 
V. V. Vorobyov defines linguoculturological competence as a system of knowledge 
about culture, embodied in a particular national language [7]. Describing the 
relationship between language and culture and speaking about linguoculturological 
competence, he emphasizes that this concept is aimed at teaching language in 
methodological terms. 
Therefore, when culture is seen as an object of learning, the presentation of 
the material is based on the principle of "from the cultural unit" rather than on the 
linguistic one. Linguistic and cultural competence takes the form of language, but it 
turns out to be more profound. We believe that the formation of linguistic and 
cultural competence can be defined as the purpose of learning a foreign language at 
the initial stage, because it involves the penetration of the nature of the cultural 
meaning assigned to a particular language sign. 
With the linguoculturological approach, the linguistic picture of the world 
deepens to the linguoculturological picture of the world as a system of knowledge. 

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