X Thinking in Their Own Way (1) by YAMAGISHI, K.
The least-spoken words in the English
language are: 'I'm terribly sorry, it's entirely my fault.' No one ever accepts the blame when something
goes wrong. It has always been Someone Else's
Fault and it will always be Someone Else's
Fault. Christopher Ward in his How to Complain (Pan Books, 1979, pp. 161-3) points this
out.
I think this is true. I also think that people from English-speaking
countries won't say anything, won't do anything, before they know where
they stand legally. This trait, if I may call it that way, may have been
born as wisdom for living. People living in a racially mixed country or
nation must have learned that way of defending themselves by experience
through their everyday lives. So, saying that they are (terribly / awfully)
sorry nearly always means that they must take the responsibility.
In the case of the Japanese, on the
other hand, the reverse is true. They would
say "Makotoni mooshiwake arimasen. (=I'm terribly sorry.)" or "Watakushino ochidodesu. (=It's entirely my fault.)" more often
or much less hesitantly than English-speaking
people. They know quite well that saying
such a thing helps everything go smoothly.
So, if English-speaking people don't
understand this Japanese tendency, they might
naturally question why Japanese people use
"sumimasen (=I'm sorry.)" so freely
or so easily.
The thing is that English-speaking people, in general, take this phrase
seriously at its face value and the Japanese take it as a sort of lubricating
oil which helps reduce the friction between people.
Thinking in their own way
Come to think of it, a people or a
race tends to behave or think according to
their own cultural patterns or social codes.
When a Japanese person expects something
from a foreigner, for example, his or her
expectation is usually based on his or her
experiences in his or her own culture or
society.
One example will tell us of a cultural difference. When a Japanese man or woman runs into a person who had sent him or her a gift a week or two ago, he or she will most probably say "Senjitsuwa kekkoona monowo arigatoo gozaimashita. (=Literally, Thank you very much for the
wonderful gift the other day.)" The
receiver mustn't forget to thank the sender.
English-speaking people thank the sender,
too, saying something like "Thank you
very much for the wonderful gift. I love
it." Some other people might add, "I
appreciate your thoughtfulness." However,,
English-speaking people wouldn't express
their gratitude for a gift half a year or so later.
The Japanese would do that, saying
something like "Itsuzoyawa [Sonosetsuwa] arigatoo gozaimashita." You could possibly translate these
Japanese words into, say, "Thank you
very much for the gift you sent me some time back. / Thank you very much for the gift you
sent me at that time."
How far back do you remember?
What's the difference between the two
cultures, then? It's "retrospectiveness."
In the Japanese culture, "gratitude"
applies to the past far more strongly than
in the Western culture. The longer the Japanese
remember the favor they received in the past,
the better (although it's not always true
today as it used to be).
In the Western culture, since people
don't have such a stringent gift-giving policy
as in Japan, they don't have many occasions
to express their gratitudes.
In her well-known book The Chrysanthemum and the Sword (1946), Ruth Benedict, the American anthropologist,
writes as follows:
In the English language we used to
talk about being ‘heirs of the ages.’ Two
wars and a vast economic crisis have diminished
somewhat the self-confidence it used to bespeak
but this shift has certainly not increased
our sense of indebtedness to the past. Oriental
nations turn the coin to the other side:
they are debtors to the ages. Much of what
Westerners name ancestor worship is not truly
worship and not wholly directed towards ancestors:
it is a ritual avowal of man's great indebtedness
to all that has gone before. Moreover, he
is indebted not only to the past; every day-by-day
contact with other people increases his indebtedness
in the present. From this debt his daily
decisions and actions must spring. (Chap. 5)
This description is basically true
even today. The Japanese recipient of a gift
has to pay back the favor of the gift given
with the stringency, and so, when he or she
has returned the favor, he or she may not
repeat thanking the sender any longer. Benedict
say further:
We think their gift giving is fantastic too,
when twice a year every household wraps up
something in ceremonious fashion as return
on a gift received six months earlier, or
when the family of one's maidservant brings
gifts through the year as a return on the
favor of hiring her. (Chap. 7)
Although Japanese life style has changed
a lot and most Japanese families don't hire
maidservants any more, they do have such
a stringent gift-giving policy and thank
someone for the past or "the other day."
English-speaking people can only thank someone
for "what he or she did," not "the
other day."
Christmas and New Year's greeting cards
show another difference between the two cultures
(British, America, and other English-speaking
people don't send New Year's cards, since
in the Christmas card there is always a required
message). In English-speaking countries,
people send a Christmas card with words such
as "Merry Christmas and A Happy New
year." These words tell us that in English-speaking
countries it is the commonest to wish for
"the future," and not for the "past."
In Japan, on the contrary, people must
refer to the past as well as to the future.
So, we write a New year's card with words
such as "Kyuunenchuuwa iroiroto osewani narimashita.
Honnenmo kureguremo yoroshiku onegai itashimasu." (Literally, I appreciate your kindness throughout the past year.
I humbly ask your continued favor this year.) This kind of reference to
the past is not made in Western culture, without doubt.