Japanese culture is also a maritime culture with special feelings for plants formed by Japanese people who have engaged in rice cultivation in a humid environment with tenacious endurance and spirit. The following is the content of excellent examples of Japanese culture graduation thesis that I have compiled for you. Welcome to read and refer to it! Excellent Example of Japanese Culture Graduation Thesis Part 1
A brief discussion of Japanese language and culture
Summary Language is the carrier of culture, and Japanese language and culture have profound roots. This article mainly introduces taboos and euphemistic expressions in Japanese language and culture. Through a brief explanation of these two forms, it emphasizes that people understand and comprehend Japanese language in cross-cultural communication. Culture, master Japanese national customs.
Keywords: Japanese language, language taboo, euphemistic expression, language culture
Preface:
Language is the product of social life conventions and gradual sedimentation. Different languages ??set off different languages ??and cultures. The emergence, development and changes of languages ??are inseparable from the inherent connection between the nation and its natural geography, customs, and social culture. To master a language, you need to learn the national habits and historical and cultural background of using this language in order to apply what you have learned. Japanese linguist Yoshiyuki Morita once pointed out that when studying a language, its cultural background cannot be separated, otherwise it will be difficult to grasp the essence of the language. Therefore, in the process of teaching Japanese language, it is very important to strengthen language and culture education. Japanese language is a high-level language. The basic characteristics of Japanese language are implicit, ambiguous and illogical expressions. In addition, the development of Japanese language is inseparable from its cultural factors. In order to study Japanese language and culture, it is necessary to understand the characteristics of Japanese language. Unique style and cultural and ideological source of Japanese language.
1. Expressions of Japanese language taboos in daily life
1.1 Address taboos in Japanese language
There is a Japanese proverb called "name indication style". In ancient Japan, it was believed that a person's soul is attached to his or her name, causing differences in personality. If the owner's name is spoken, the soul will leave the human body and diffuse into the atmosphere, and be taken away by the devil, that is, It is said that a person's name has a great connection with his own safety, health and destiny. Therefore, in order to protect the person they respect, people do not call others by their first names. At the same time, in order to protect themselves, the ancient Japanese would change their names many times in their lives. From birth, adulthood to death, they had child names, adult names, and ring names.
The taboos in the Japanese language are generally reflected in the names of subordinates to superiors and juniors to elders. Due to the worship and awe of mysterious power in primitive Japanese society, subordinates and juniors cannot directly call their superiors and elders by their first names. In Japan, Akihito is the name of the Japanese Emperor. The Emperor is supreme and cannot be destroyed. The Japanese nation cannot call the Emperor by his name. In contemporary Japanese society, the word "Akihito" is not heard. This Japanese language taboo has always existed in people's respect for the emperor, and even exists in the daily lives of ordinary Japanese people. To this day, in Japan, older women are not allowed to call their husbands by their first names. They often call each other without their last names.
1.2 Taboos in Japanese life
In ancient times, people did not know how children were given birth. Therefore, people subconsciously believed that this was the power of God at work. The Japanese called It is the "birth god". They believe that the birth god has two properties: protecting babies and harming babies. Precisely because science is underdeveloped and the infant mortality rate is high after birth, there are many taboos during the birth of a baby not only in Japan but also in China. Japanese people are taboo about saying the word "death" in front of pregnant women, and so are Chinese people. In Japan, there is also a custom of celebrating birthdays for the elderly. They do not want to associate the elderly with words such as "frail", "frail", "old", etc. Therefore, these words have become taboo languages ????for birthday wishes. In China, when young people wish the elderly people a birthday, they are also taboo about saying words such as "death", "gone", "finished", etc. Because "bell" and "end" are homophonic, so it is taboo to give gifts to the elderly with bells. .
2. Euphemistic expressions in Japanese language
2.1 The origin of euphemistic expression language
For any language, euphemistic expressions exist in it.
In English, "euphemism (euphemism)" means "a nice word" and originates from Greek language and culture. In China, "euphemistic expression" means "a tactful and pleasant voice and a sincere attitude". "Euphemism" in the Japanese language means "to express a language euphemistically and implicitly". In daily conversations between Japanese people and Japanese language and literary works, we find that there are many euphemistic expressions in Japanese language. In Japan, in order to refuse other people's invitations or suggestions without going against other people's intentions or good intentions, Japanese people will not blatantly conflict with others. They often do not refuse directly, but use the most indirect method, roundabout and tactful. Implicitly reject others. In Japan, there are various rejection languages, so I won’t list them all here.
2.2 The social and cultural environment in which euphemistic expressions arise
2.2.1 The Japanese nation attaches great importance to collective coordination
In Japan, the word euphemistic expression is inseparable from their long-term social and natural environment and cultural form. Japanese people value collective coordination, and they often think and solve problems from the perspective of others. This is entirely determined by their physical geography and production methods. Japan is a country surrounded by the sea. Many Japanese researchers call this geographical factor a "natural geography locked country." The Japanese government once issued a national lockdown order, which prevented Japan from interacting with other countries except China and North Korea in more than 200 years of history. From the 17th century to the end of the 8th century, Japan was isolated from the outside world for a long time, which resulted in the formation of a unified national style within Japan. Japan is a country mainly engaged in farming and fishing.
Moreover, the rice eaten by Japanese people is produced in mountainous areas that account for 70% of the total land area. In order to prevent water problems from arising between farmers on higher ground and farmers on lower ground. In order to overcome the contradiction, the Japanese government stipulates that planting rice in mountainous areas must have a collective concept. This production concept enables the Japanese people to develop a way of focusing on collective interests and thinking and solving problems from their standpoint. It can be seen from this that the ancient Japanese nation was a harmonious nation.
2.2.2 The Japanese nation attaches great importance to the traditional ideological concept of "peace is valued". In order to seek internal coordination of collective interests, the Japanese attach great importance to the traditional ideological concept of "peace is valued". The Japanese nation has always maintained a harmonious and friendly relationship with the outside world. They pay more attention to euphemistic expressions and implicit wording. The Japanese government has formulated the moral motto of "peace is the most important" in its constitution. "Village" is a small-scale group in the Japanese people's life and production. If someone leaves this organization, he will be ridiculed by others; in serious cases, he will be punished. Therefore, in daily work and life, Japanese people attach great importance to the opinions and suggestions of people around them. The opinions of others are very important. Japanese people often do not look at problems with their own ideas.
The specific expression of Japanese language is euphemism. This way of expression reflects the inherent connection between society and language. In Japanese language and cultural communication, it has become a trend in Japanese language to use euphemistic expressions appropriately and satisfy one's own ideas without violating others' wishes. Therefore, in Japanese social life, the discussion and use of euphemistic expressions can help cultivate cross-cultural communication talents and contribute to Japanese language teaching and research.
Conclusion:
The collective consciousness of the Japanese nation has become the most homogeneous mentality in Japanese social life. The fine traditional culture and ideological origins of the Japanese have created Japan’s unique language system. However, with the changes in Japan's modern social environment, new language and culture have emerged. However, in Japan, traditional language and cultural values ??and language characteristics due to the focus on collective consciousness have a great impact on Japanese language, both now and in the future. It plays a guiding role and will never be erased by other cultural influences.
References:
[1] Yuan Chongli. An investigation of the cultural characteristics of Japanese spoken language [J]. Japanese Learning and Research, 2003.
[2] Wu Kan. Japanese Grammar Tutorial [M]. Shanghai: Tongji University Press, 2000.
[3] Liu Fang. The embodiment of euphemistic expression in Japanese language and culture [J]. Liaoning Project Journal of the University of Science and Technology (Social Science Edition), 2004.
[4] Cui Mujie. Research on the Construction of Japanese Language and Culture System [M]. Journal of Foshan University of Science and Technology (Social Science Edition), 2004. Japanese Culture Excellent Graduation Thesis Sample 2
On the Impact of Tea Ceremony Culture on Japanese Society
1. The History of Japanese Tea Ceremony
1.1 The Origin and Formation of Japanese Tea Ceremony
p>Tea has a history of more than 5,000 years in China. It is said that Shennong, who "tasted hundreds of herbs", accidentally discovered that tea has detoxification properties and thus used tea as a detoxification drug. The publication of Lu Yu's "Tea Classic" in 780 promoted the formation and development of Chinese tea culture. The monks Saicho, Kukai, and Nagatada sent to Japan from the Tang Dynasty brought the tea culture of the Tang Dynasty back to Japan, forming the "Hongren Tea Style" with Emperor Saga, nobles, and senior monks as the main body. According to historical records, the Japanese monk Saicho brought tea seeds from China back to Japan and planted them at Hiyoshi Shrine, which became the oldest tea garden in Japan. "Nihon Postscript" records that monk Nagatada offered tea to Emperor Saga in the 6th year of Hirohito (815). However, at this time, Japan’s tea drinking method only followed the Tang Dynasty’s method of cooking and drinking tea with cakes.
During the Kamakura period, Eisai, a monk who came to the Southern Song Dynasty to study the Rinzai sect, wrote Japan's first tea book - "Eating Tea for Health" based on the "Tea Sutra". The book mainly talks about the medicinal effects of tea, and introduces the late-tea drinking method of the Song Dynasty - the matcha drinking method of the Japanese tea ceremony - to Japan. The tea drinking ceremony in Chinese temples is popular in Japanese temples, and the tea ceremony of Japanese tea ceremony evolved and developed on this basis.
From the end of the Kamakura period to the middle of the Muromachi period, the playful "tea fighting" introduced from China's Song Dynasty became the mainstream of Japanese tea culture. The Higashiyama culture centered on Ashikaga Yoshimasa, the eighth shogun of the Muromachi period, is a representative of Japanese medieval culture. The tea-drinking activity with the main purpose of appreciating Tang objects - the Shoin Tea Ceremony - was born.
Murata Shuguang, known as the founder of tea ceremony, introduced Zen thoughts into tea ceremony and created the simple and natural Caoan tea style. Through the combination of Zen and tea ceremony, Zhuguang sublimates tea drinking from a form of food and entertainment to an art, a philosophy, and a religion. Takeno Shoou combined Japanese song theory with tea ceremony, supplemented and improved Zhuguang's tea ceremony thoughts, and promoted the nationalization and standardization of tea ceremony. Sen no Rikyu, the master of Japanese tea ceremony, inherited the tea ceremony ideas of Zhuguang and Shaoou, and further improved and deepened Caoan tea. Sen no Rikyu has streamlined the process of ordering tea. Instead of using dignified and gorgeous Chinese tea bowls, he uses thick and simple Goryeo tea bowls and Japanese Raku Kiln tea bowls. He also specially stipulated the rules of camellia, kaiseki cuisine and the qualifications of tea masters, creating a complete artistic system of Japanese characteristic beauty in tea ceremony. At this point, the Soan Tea Ceremony, also known as the Japanese Tea Ceremony, was formally formed.
1.2 The Current Situation of Japanese Tea Ceremony
After Sen no Rikyu passed away in 1592, his descendants and disciples inherited his tea ceremony, and so far more than 20 schools have been formed. The descendants of Sen no Rikyu are divided into three schools: Omotesenke, Satosenke, and Mushakoji Senke. The popular tea ceremony in Japan now mainly refers to these three schools. There are more than twenty other schools, mainly including: Enshu-ryu, Oribe-ryu, Sansai-ryu, Yabuuchi-ryu, Sohebei-ryu, Yongxuan-ryu, etc. Although these schools have their own tea ceremony styles, they are all guided by Sen no Rikyu's tea thoughts. The diversification of tea ceremony promoted the development of tea ceremony, and tea ceremony quickly spread to all walks of life. Since the Meiji Restoration, women have also participated in tea ceremony activities, and tea ceremony has become one of the required courses for many women before getting married.
Today, the tea ceremony is an indispensable part of Japanese life and is regarded as a means of self-cultivation, cultural literacy and socialization.
As a symbol of Japanese national culture, tea ceremony has been completely integrated into the daily life of Japanese people and has had an important impact on their lives and even the entire Japanese society.
2. The impact of the tea ceremony on Japanese society
2.1 The tea ceremony advocates the spiritual and cultural concepts of the Japanese
"Nanfang Lu" records Rikyu's words: Soan The most important purpose of the tea ceremony is to understand Buddhism and practice it. The original intention of the tea ceremony is Zen, which advocates people to cultivate their body and mind and sublimate their ideological realm through tea activities. "Respecting peace and tranquility" is the fundamental spirit of the tea ceremony and has become the code of conduct for Japanese tea people for more than 400 years.
According to Hisamatsu Shinichi, the concept of "harmony and respect for peace" should not be limited to the relationship between people, but must apply to "things and situations". "Things and People" covers the entire tea ceremony, including every aspect and detail of the tea ceremony. Specifically, "things" refers to tea, drinking tea, cleaning, tea room decoration and other matters; "things" refers to tea bowls, tea spoons, tea cans, tea brushes and other tea utensils; "people" refers to hosts and guests; "environment" Refers to tea gardens, tea rooms and other environments. Only when the tea ceremony implements "harmony, respect and tranquility" for "things and people" can it be the true tea ceremony. Only when you understand this can you appreciate the mystery of the complex tea ceremony and appreciate the aesthetics admired by the Japanese. The technique of ordering tea, the placement of tea props, the route and pace of walking in the tea room, the steps of drinking tea, etc. These links are the safest and most reasonable paths and procedures summarized by tea people through repeated practice. When people follow the etiquette of the tea ceremony by doing it freely, they can truly understand the spirit of the tea ceremony of "harmony, respect and tranquility", and finally reach the state of "tea and Zen".
The tea ceremony refines daily life behaviors such as entertaining guests, eating, drinking tea, etc. into an artistic level with great tradition and formal beauty. As Kuwata Tadachika said in the preface of "The History of Tea Ceremony", tea ceremony has become the norm and ideal that expresses Japanese people's daily cultural life. It has improved the spiritual and cultural life of Japanese people and promoted the improvement of Japanese national cultural level.
2.2 The tea ceremony formed the traditional Japanese architectural style
The tea ceremony architecture consists of two parts: the tea room and the tea garden. The tea room and tea garden are places where people hold tea ceremonies. Tea ceremony architecture is a representative of traditional Japanese architecture and has a profound impact on the development of Japanese architecture in later generations.
The teahouse used in the Japanese tea ceremony is also called the "hermitage teahouse" because its appearance is similar to that of a farmhouse. The teahouse is built using bamboo, wood, grass, stone and other materials. The straw roof, the walls painted with sand mixed with rice straw, and the pillars made of unpeeled logs all show its simple and natural style. The standard area of ??a tea room is generally four and a half tatami mats. Although the tea room is small, the tea people strive to be original in every detail of the setting and every material selection. The small entrance, alcove, floor furnace, small skylight, etc. of the tea room are the crystallization of the wisdom of tea ceremony masters for hundreds of years. Rikyu's teahouses, weaving teahouses, and Enshu's teahouses each have their own characteristics. The aesthetics embodied and pursued by these teahouses had a great influence on the architectural style of the houses of the samurai class and upper-class citizens in the Edo period. People call this building that represents traditional Japanese architectural style "Sukiya Architecture" and it occupies a place in the history of world architecture.
Tea garden, as the name suggests, refers to the garden that matches the teahouse. In Zen Buddhism, the state of understanding is called "white dew ground". Influenced by this, the Japanese tea ceremony calls the tea garden "dew ground". The area of ??the tea garden is not large, mostly 100 to 200 square meters, and is divided into exposed areas and inner exposed areas. The inner and outer exposed areas are separated by a central door. Guests first meditate and soothe their minds in the exposed area, and then enter the inner area through the middle door, thus entering a state of forgetfulness. At the entrance of the teahouse, people must first wash their hands and rinse their mouths, which means to wash their minds and get rid of distracting thoughts. The tea garden is equipped with a waiting room, toilet (snow hidden), dust cave, stone hand washing bowl, stone lantern, etc. Most of the paths in the tea garden are paved with stepping stones and gravel. Except for the winding paths in the courtyard, they are all covered by evergreen trees, creating a "thatched hermitage in the mountains" style.
Stepping stones, stone hand basins, and stone lanterns have become indispensable components of modern Japanese gardens. Whether it is a Japanese garden or a home courtyard, they are all influenced by the tea garden. The tea garden that has been tempered by time is the representative of contemporary Japanese garden architecture.
2.3 The tea ceremony promoted the prosperity of Japanese ceramics manufacturing industry
Tea bowls are the most diverse and most important tea utensils.
In the early days of the tea ceremony, almost all tea bowls were used from China, among which the dignified and gorgeous Tenmu tea bowl was the most popular. With the establishment of Cao'an tea and the establishment of Cao'an tea ceremony, tea style tends to be simple and natural, and Korean tea bowls with rough appearance and plain colors become popular. In order to better express the style of Soan tea ceremony, Sen no Rikyu worked with the potter Chojiro to design and manufacture the Raku Kiln tea bowl. The elegant and heavy Rakuo tea bowl is the highest-standard tea bowl among Caoan teas and is a representative of Japanese tea pottery.
During the Edo period, the popularity of the tea ceremony led to the rapid development of Japanese pottery technology. Weaving kilns, Enshu Shichi kilns, Ninsei kilns, Shino kilns, etc., are everywhere in Japan and are passed down to this day. The diversification of tea bowls in categories, shapes, glaze colors, decorative arts and other expression techniques has greatly promoted the development of national and local styles of Japanese ceramics.
The Japanese tea ceremony is not only the process of ordering and drinking tea, but also the entire process of entertaining guests including meals. There are hundreds of props used in the tea ceremony, involving industries such as pottery, lacquer, wood, bamboo, and paper. Artists in these industries have the highest pursuit of creating unique works that conform to the concept of tea ceremony. It can be said that the influence of tea ceremony has penetrated into various craft manufacturing industries in Japan.
2.4 The tea ceremony has enriched the Japanese food culture
In the early days of the tea ceremony, the meal eaten before ordering tea was generally written as "Huai Ban". In "Nanfang Lu" it began to be written as "Huai Ban". Stone" (in Japanese, both kaiseki and kaiseki are pronounced "kaiseki"). "Kaiseki" originally refers to the warm stones that Zen monks stuffed into their arms to resist the cold, and it refers to simple meals. In modern times, the Japanese have called the rice served in the tea ceremony "Kaiseki".
The content of tea kaiseki was originally stipulated by Sen no Rikyu, usually one soup and three dishes. The dishes are simple, but the cooking is very particular. The selection of ingredients advocates seasonal natural ingredients, pays attention to the coordination of combinations, and integrates the spirit of the tea ceremony with the meals. The exquisite utensils and dishes are like handicrafts. Each dish gives people a wonderful taste and visual experience.
In the tea ceremony of the daimyo and samurai in the early Edo period, tea kaiseki was no longer rigidly simple, but became a luxurious cuisine with rich dishes, and became a cuisine that can be enjoyed outside the tea ceremony - Edo In the mid-term, "Kaiseki cuisine" (now "Kaiseki cuisine") appeared in high-end restaurants in Tokyo, Osaka and other places. With fresh ingredients, excellent cooking, exquisite utensils, and an elegant environment, Kaiseki cuisine has become the mainstream of traditional Japanese cuisine and a representative of Japanese high-end cuisine.
3. Conclusion
After more than 400 years, the Japanese tea ceremony has developed into a comprehensive art integrating religion, philosophy, aesthetics, art and architectural design. It has not only influenced the Japanese people's Spiritual culture, architectural style, pottery manufacturing and food culture have also had a profound impact on its living habits, clothing, calligraphy and even literature. It can be said that without the tea ceremony, there would be no Japanese cultural history. Studying the tea ceremony is of great significance to our understanding of Japanese culture and Japanese society. >>>More exciting "Days" on the next page