The Warmth Within the Winter: Navigating Cultural Currents from Banjul to Moscow
The journey from the sun-drenched, riverine warmth of The Gambia to the vast, seasonal intensities of Russia, particularly into the academic heart of Moscow at the Higher School of Economics’ School of Foreign Languages, is a profound voyage across more than just geography. It is an immersion into a new cultural grammar, one where the familiar rules of social interaction, communication, and daily life are rewritten, leading to the inevitable and natural experience of culture shock. This disorientation, however, is not a barrier but the first step in a critical educational process, one that, when navigated with awareness and strategy, forms the essential foundation for proper interaction and deep intercultural cooperation within a diverse academic community. The success of this navigation hinges on a clear-eyed understanding of both the resonant similarities and the stark differences between Gambian and Russian cultural landscapes, transforming potential friction into a force for mutual understanding.
Culture shock, in the Russian context, often unfolds with a certain poetic harshness, mirroring its climate. An initial honeymoon phase, filled with fascination at the grandeur of Moscow’s architecture, the cryptic beauty of the Cyrillic alphabet, and the novelty of a real winter, can give way quite swiftly to the negotiation phase. Here, the cumulative weight of unspoken rules settles in. A Gambian, accustomed to the constant, open-air social symphony of their homeland, may feel a profound sense of isolation amidst the reserved public demeanor on Moscow’s streets or metros, where smiles are seldom exchanged with strangers and conversations are kept private. The bureaucratic labyrinths, the directness of speech that can border on brusqueness, and the long, dark winters that push life indoors can create a sense of social and physical claustrophobia. This is the crucible of adjustment, where frustration is a common fuel. Yet, it is precisely through this discomfort that one begins to discern the underlying logic, moving towards adaptation and, ultimately, a hard-won competence.
Finding a foothold in this new environment requires identifying points of cultural congruence. Fortunately, several powerful bridges exist. Both Gambian and Russian societies are, at their core, deeply collectivist and place immense value on authentic, trust-based relationships. The Gambian concepts of community, extended family (kabilo), and mutual support find a resonant, if differently expressed, counterpart in the Russian distinction between свой (one’s own) and чужой (the outsider). While the initial barriers to becoming свой may seem high, once crossed, the resulting loyalty, generosity, and warmth are profound and lasting. Furthermore, both cultures share a profound respect for education, intellectual depth, and a proud historical consciousness. A Gambian student’s reverence for learning and storytelling is mirrored in the Russian tradition of deep scholarly discussion and literary passion. This shared respect for knowledge and heritage provides immediate common ground within the walls of HSE, a temple to intellectual pursuit.
The true work of intercultural cooperation, however, is built upon effectively managing the differences, which are significant and multifaceted. Communication style presents perhaps the most immediate challenge. Gambian communication, high-context and oriented towards social harmony, often employs indirectness, circumspection, and a prioritization of the manner of delivery to maintain respect and community cohesion. In contrast, Russian communication, particularly in academic and formal settings, is low-context, valuing directness, factual precision, and a form of debate where intellectual clash is not seen as personal disrespect but as a path to truth. A professor’s direct critique or a peer’s blunt disagreement can be mistakenly perceived as hostility unless one understands this cultural code. The key strategy here is conscious code-switching: adopting a more direct, evidence-based style in seminars and academic work, while investing heavily in the relational groundwork that softens all communication. Patience in learning the ritualistic formalities of Russian address—using names and patronymics, diligent pleases and thank-yous—pays immense dividends in building the respect that facilitates clearer exchange.
Similarly, conceptions of time and social interaction diverge. The Gambian polychronic flexibility, where relationships rightly interrupt schedules, meets the monochronic rigor of Russian academic and official life. Deadlines at HSE are firm, classes start precisely, and bureaucratic processes follow a strict, often inflexible sequence. The famed Russian авось (a hopeful “maybe things will work out”) applies to personal life, not institutional function. Successful adaptation requires embracing this structure in professional matters, while finding the organic, flowing time within the informal spaces: the lengthy kitchen-table conversations in a dormitory, the extended tea breaks, or the weekend vstrechas (meetings) where relationships are truly forged and the famous Russian гостеприимство (hospitality) unfolds. This dichotomy between the formal public sphere and the intimate private sphere is critical. The initial public reserve is not coldness but a boundary; the warmth is saved for the space inside, earned through consistent, reliable contact and shared experience.
To enhance intercultural cooperation at the School of Foreign Languages, one must move from passive adjustment to active cultural engagement. This begins with embracing the role of a cultural ambassador, sharing the richness of Gambian culture—be it through music, literature, cuisine, or simply the philosophy of Teranga (hospitality)—thereby enriching the fabric of the faculty and inviting reciprocal sharing. It involves practicing non-judgmental observation, reframing “Why are they so rude?” to “What function does this directness serve?” Seeking a cultural mentor, either a seasoned international student or a Russian friend who can explain the “why” behind social codes, is invaluable. Most crucially, a dedicated effort to master the Russian language, even imperfectly, is the ultimate key. It is the most profound sign of respect and the only true gateway to understanding the Russian душа (soul), that deep well of emotion, poetry, and connection that lies beneath the formal exterior.
Ultimately, the journey from culture shock to intercultural competence for a Gambian in Russia is a transformative education in itself. It demands the resilience to face the winter, the perceptiveness to read new social texts, and the generosity to share one’s own world. At HSE’s School of Foreign Languages, a place inherently designed for crossing borders, this personal journey contributes directly to the collective mission. By synthesizing the Gambian strengths of communal warmth, indirect grace, and narrative intelligence with a learned understanding of Russian directness, formal respect, and the profound distinction between public and private life, one becomes more than a student of language. One becomes a living bridge, a translator not just of words, but of meanings and intentions, ensuring that cooperation is built not on assumed similarity, but on a deep, respectful, and fruitful understanding of difference. In this space, culture shock is not an obstacle to be feared, but the first, necessary step towards a truly global mind.
Shared by
Ebrima Boye
