On Bashkir kharaus it is possible to meet as strongly stylized anthropomorphous figure in the composition center, and the tree image.

Composition of patterns Bashkir kharaus has many options. It can't be considered as simple loan of an ornamental plot. Connection in one composition of horses, a tree, the person, birds doesn't contradict national representations. "In the Bashkir folklore, – researcher M. M. Sagitov notes, – in critical situations the horse becomes a sacred patrimonial tree of the poplar which mighty branches lift the hero on inaccessible height and that rescue from the enemy persecutor. The motive of transformation of a horse in a patrimonial tree is characteristic for the TurkicMongolian epos" [6-9].

Data on spiritual culture the Bashkir testify that preconditions for preservation of the representations which have been originally connected with a horse, were great, and with a deer and a rooster – aren't so considerable. Possibly, in the Bashkir culture the initial symbolics remained in the most general terms: this composition was comprehended as a good wish of fertility and in connection with the "life-deaththe new birth" complex [10].

1. http://www.langust.ru/review/lang_h02.shtml#02_01

2. Kuzeev R. G., Bikbulatov N. V., Shitova S. N. Decorative creativity of the Bashkir people. Ufa: Bashk. branch of Academy of Sciences of the USSR, 1979, 244 p.

3. Dulgarov A.Ya. Semantics of an ornament in the Buryat Buddhist architecture, 2010, the thesis on competition of a scientific degree the candidate culturologists. Ulan-Ude, specialty: Theory and cultural history. 193 pages, as the manuscript.

4. Udmurtskaya pravda, No. 4 (24545), 15.01.2010.

5. Dulgarov A.Ya. Semantics of an ornament in the Buryat Buddhist architecture, 2010, the thesis on competition of a scientific degree the candidate culturologists. Ulan-Ude, specialty: Theory and cultural history. 193 pages, as the manuscript.

6. History and culture of Bashkortostan, studies book. Ufa, UGNTU, 2001, 107 pages.

7. Hisametdinov F.G. history and culture of Bashkortostan. Studies. the settlement for studies, 2nd prod. and additional – Ufa, Gilem, 2003. -280 Art.

8. Culture of the people of Bashkortostan: history and present. Materials region. Науч. Conference. devoted to memory D.Zh.Valeev-s/edition of Z.Ya of Rakhmatullin, Ufa, RIO BGU, 2003, 282 pages.

9. Karimov K.K. Culture of Bashkortostan (1917-2000). Ufa, Gilem, 2006, on: http://www.bibliofond.ru/view.aspx?id=17310#1

10. Nikonorova E.E. Ornament of a calculating embroidery the Bashkir (genesis and development), the thesis Abstract on competition of a scientific degree of the candidate of historical sciences, 07.00. 07 – etiology (ethnography), Ufa, 1998, as the manuscript.

УДК 316.772.2

KHASANOV A.

St Clare’s College, Oxford, UK

Among the most markedly varying dimensions of intercultural communication is nonverbal behavior. Knowledge of a culture conveyed through what a person says represents only a portion of what that person has communicated. Much of nonverbal communication may be broken down into six areas: dress; kinesics, or body language; oculesics, or eye contact; haptics, or touching behavior; proxemics, or the use of body space; and paralanguage. Any one of these areas communicates significant information nonverbally in any given culture.

One of the most apparent differences is the interpretation of dress. The message given by polished shoes, for instance, could easily be lost on a culture in which sandals are the standard footwear. Even when cultures share similar forms of dress, the message inherent in the choice of clothing is not always the same. For instance, the selection of a conservative tie for a formal negotiation might well be shared by several cultures, but exactly what a conservative tie is remains determined by the standards that prevail in that particular culture. Thus, what is a conservative tie in one culture may seem unconservative in another, giving a different message altogether.