Cultural Values — страница 10

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Japanese perspective on their own and the American patterns of interpersonal behavior. Q.: What did you like about America that you didn't about Japan? A.: Well, it's hard to give concrete examples, but mainly I was satisfied with what you might call the smartness of life— the modernness of things. And also the simplicity and frankness of life. You don't have to worry about gimu-giri-on [obligations] over there ... In the United States you have to visit relatives too, but such visits are more personal, more real— more meaning­ful. Here in Japan they are for the sake of girt and righteousness and all that stuff. Q.: Could you define the term "Americanized" as it is used by Japanese students? A.: Well, to be Americanized means to be indifferent to social

position-indifferent to social formality — such as in formal greetings. It concerns points about how one acts socially. This is about human relations — it didn't surprise me but it did impress me very much to find that relations with others are always on an equal plane in the U.S. In Japan I automatically used polite language with seniors so that this just seemed natural— and if I used polite words in Japan I didn't necessarily feel that this was feudalistic— though some do. At first in the U.S. when young people, like high school students, talked to me as an equal, I felt conflicted, or in the dormitory it surprised me to see a boy of 20 talk to a man of 45 as an equal. In Japan, my father and some of my superiors often told me that my atti­tude toward superiors and

seniors was too rude. Here, though, my attitude doesn't seem rude— at least it doesn't appear as rude as I was afraid it would. It is easier to get along with people in America, because for one thing, Ameri­cans are not so class conscious and not so sensitive about things like status. In Japan, my conduct to superiors seemed rude, but the same behavior isn’t rude here. For instance here it is all right simply to say "hello" to teachers, while in Japan I would be expected to say “ohayo gozaimasu" [polite form of "good morning"] with a deep bow. In Japan I did things like this only when I really respected somebody. A main problem with me is the problem of enryo, or what you call modesty. Even in life in America you have to be modest, but in a

different way from the so-called Japanese enryo. But the trouble is that I don't know when and where we have to show enryo in American life. You never can be sure. The good thing about associating with Americans is that you can be friendly in a light manner. Not so in Japan. Japanese are nosey in other peoples' busi­ness—they rumor, gossip. It gives you a crowded feeling, after you get back. Of course in Japan friendships are usually deep— it is good to have a real friend to lean on— you know where you stand with your friends; it is the op­posite of light associations. I have few American friends— those I have are usually Americans who have been to Japan. I think the reason is that my character is somewhat backward. I don't try to speak first, but let the other fellow

open up. Those who have been to Japan know about this and speak first, and that makes it easier to start an association. From the information on contrasting cultural norm and cue systems supplied thus far, it is possible to predict in a general way that I when a Japanese interacts with an American, certain blockages to communication and to the correct assessment of status behavior may occur. Japanese are likely to confront Americans with unstated assumptions con­cerning status differences, while the American may be inclined to accept the Japanese at face value—that is, as a person, not a status. In the resulting confusion it may be anticipated that the Japanese will retreat into what he calls enryo, since this form of behavior involving attenuated communi­cation is

appropriate toward persons of unclear or superior status. THE NATIONAL STATUS IMAGE For reasons usually found in the cultural background of the peoples concerned, and in the historical relations of nations, there is a tendency on the part of some to view other nations and peoples much as one would view persons in a hierarchically oriented social group. Modernization, which brings an increased need for knowledge of other peoples, has brought as well a strong sense of competition—a desire to know where one stands, or where one's nation stands relative to other nations in technological and other areas of development. This desire to know one's position and the tendency to view other nations hierarchically are prob­ably found to some degree in all modern societies, but may be