第V部 山岸ゼミ Guest Speaker
私の敬愛する Leo G. Perkins氏(明海大学名誉教授)には時々、私のゼミにお越しいただいて、日米言語文化についてのお話を伺っています。そのうちの1回が 「アメリカと日本の文化的差異」でした。後日、氏が、過去に書かれた同名・同内容の論文を下さったので、氏のご了承を得て、そちらを掲載させていただきます。
日本の生活が長く、寛容精神のきわめて豊かな Perkins氏ですが、それでも氏の論考の中には、日本人への疑問や感想がいくつも、冷静な口調で述べられています。たとえば、 From
an American viewpoint, most Japanese children would be considered "spoiled,"
"self-centered," "inconsiderate" and "ill-mannered."
と書いておられます。また、Japanese has a word for equals (doryo), but people
seldom use it, because almost always something makes one person inferior
or superior to another. This is very strange to Americans to whom individualism
and equality are very important. のようにも述べておられます。さらに、 In
American companies, almost always one man has final responsibility and
authority, and it's easy to identify him. You only have to ask, "Who's
in charge?" In Japanese companies, usually no one person is in charge.
Responsibility and authority are dispersed among the managers as a group.
The bigger the company, the more people are involved. When there is a mistake
or failure, management doesn't try to single out the person at fault.
They try to focus on the cause of the failure, to try to find out what
happened. のように、会社と社員の結びつきの米・日差を的確に指摘して下さっているところもあります。もう1例、日本人の客のもてなし方に言及したところには次のようにあります。 Not
many Americans accept the Japanese custom of expressing humility. They
consider it false and deceptive―it's dishonest and irritating and definitely
not sincere. In American society to state something that is untrue ( e.g.
"not delicious" when it's actually "delicious") is
morally unacceptable. Americans believe that expressing humility when a
person isn't really humble is hypocritical.
山岸ゼミでは、外国人のそうした感想や疑問に少しでもよく納得してもらえるような答えを、文化的・宗教的・言語的背景などを考慮しながら探し当て、それを
(できるだけ) 英語で表現することに重きを置いています。
American & Japanese Cultural Differences
By
Leo G. Perkins
(Professor Emeritus,Meikai University)
This presentation briefly outlines
information on cultural background, perceptual
orientations and language and communication
modes, and helps explain extreme differences
between Japanese and American ways of thinking
and cultural behavior. It includes examples
to show how perceptual orientations and communication
mode relate to aspects of Japanese and American
behavior.
We normally communicate most effectively
with people with similar interests, backgrounds,
perceptual orientations and communication
modes, and with those who share our views
and behavioral patterns. It's when we interrelate
with people with different cultural backgrounds,
values, behavioral patterns,perceptual orientations
and communication modes that we run into
trouble. Often,our behavioral elements
that are closest to us―things we take most
for granted―are the ones we understand least
and the ones that cause most communication
problems.
Japan is a small island nation with
few natural resources. It's extremely crowded
and isolated―geographically and socially.
It's main religions are Shinto and Buddhism,
with overtones of Confucian philosophy. Japan
has been mainly non-materialistic, and stresses
intuitive thought. It has a hierarchical,
group-oriented social structure. Japanese
art is delicate and sensual. Japan is extremely
homogeneous. People are modest and apologetic
through cultural conditioning. The Japanese
language is vague and ambiguous, with people
relying more on interrelationships and nonverbal
aspects of communications than upon words.
Japan has many interpersonal rituals and
much ceremony. These characteristic have
led to, and have resulted from, Japanese
perceptual orientations and communication
mode.
By contrast, the United States is a
very big country on a major continent. It's
rich in resources and is sparsely populated.
It has close ties with neighboring countries
and with Europe. It has a Judeo-Christian
orientation, with overtones of Greek philosophy.
The United States is mainly materialistic.
Americans are gifted in logic and argument.
Their social structure stresses individuality
and equality. Americans are strongly expressive,
even to the point of being overbearing. Their
art is bold and their music strongly expressive.
Whereas Japanese stress self-repression,
Americans stress full self-expression. Americans
are extremely heterogeneous. They are direct
and assertive, and sometimes even abrasive.
Their language is full-expressive, specific
and unambiguous. They are impatient with
rituals and ceremonies. These characteristics
have led to, and have resulted from American
perceptual orientations and communication
mode.
Japanese are characterized as formal,
serious, dependent, tense, reserved, competitive,
evasive, silent, cautious, and as seeking
to protect relationships.
Americans are characterized as independent,
talkative, frank, spontaneous, open, impulsive,
relaxed, self-assertive, and competitive,
informal and humorous.
The Japanese use a restricted communication code that stresses the group (we), rather than
the individual (I). It concerns shared or
context-bound meanings. A speaker assumes
that the listener knows what he (the speaker)
is talking about. Messages tend to be simple
and brief, syntax simple and rigid, and vocabulary
standard and undifferentiated. A restricted
communication code creates solidarity by
minimizing verbal elaboration of individual
experience or thoughts.
Americans use an elaborated communication code that stresses the individual (I), rather
than the group (we). The speaker assumes
very little. He elaborates meanings to make
them more comprehensive to the listener.
The elaborated communication code requires
a more varied and more differentiated vocabulary―one
suitable for making fine, subtle distinctions―and
requires and analytical style.
For effective communication, we must
recognize differences in restricted and elaborated
codes and their communication modes, and
different values and perceptual orientations.
In conversation, the greater the
"common knowledge” shared by
participants, the less they need to communicate
verbally, and the less precise they need
to be. The greater the shared "common
knowledge" the more can be omitted or
deleted Japanese have similar backgrounds
and a high degree of "common knowledge."
Their parents, schools, friends, neighborhoods―every
facet of their lives―are similar to those
of their fellow Japanese. One the other hands,
Americans, because of their heterogeneity
and extremely dissimilar backgrounds, have
less shared "common knowledge"
and tend to rely more upon fully expressive
verbal communication and tend to be more
precise and complete.
Culturally, Japanese often disclose
only a small amount of information at a time,
and give only information they feel is needed,
possibly never giving "full information."
This often annoys Americans, who tend to
give "too much" information―more
than is necessary from a Japanese viewpoint.
In dealing with Japanese, Americans often
use probing questions to draw out more complete
information for better-informed decisions.
This may lead the Japanese to conclude
that Americans ask too many questions. Lack
of full disclosure and leaving things open
for interpretation often leads to misunderstanding
and wrong conclusions.
Because of extreme differences between
Americans and Japanese, in background, and
in verbal, nonverbal, psychological and social
communication patterns, when communicating
with each other (across cultures), they must
communicate more clearly and more completely.
Because of background differences and lack
of commonality in conversational formulas,
conventions and procedures, they must not
omit (delete) words or information, and must
communicate more completely and more accurately.
In observing a group of Japanese and
a group of Americans, we would see extreme
differences. In one group, everyone bows
and exchanges name cards. When they
speak, they speak quietly, often in understatement.
We don't hear negative or disagreeable comments.
Remarks are chosen according to status. People
keep their distance. In the other group,
everyone shakes hands and we see some "back
slapping." "No" is heard
often―probably more often than "yes."
They are impatient with distinctions in status.
They
are very informal, they use first names,
touch each other, and laugh often and loudly,
in a way that would be impolite to the Japanese.
In conversation, Japanese often pause
to sense the reaction of others. They continue
as long as things are agreeable and harmonious,
but clam up rather than express disagreement.
Americans usually don't pause for reaction.
If the speaker stops talking,
others may interpret this to mean that he
is finished and that they can now speak.
Americans don't talk as much when things
are going smoothly, but talk loudly and at
length when they disagree.
Japanese have a high "tolerance
for ambiguity." They may be very happy
and excited about things not being quite
clear or so precise. They have a high tolerance
for uncertainty, the unexpected, and the
unpredictable. Americans usually have a long
tolerance for ambiguity. They want everything
in its place. They want rules spelled out
clearly and want them to be followed. They
want everything to be logical and organized.
They want things to be predictable and certain.
In Japanese, it's polite to be round-about
and indirect, and impolite to be too direct.
In English, the opposite is true. Being indirect
and round-about, or vague. wastes listener
or reader time and is interpreting the "thinking"
behind what is said―right to the point.
Japanese often approach a subject in
a spiral, round-about way, gradually focusing
on the subject. Americans, who prefer straight-line
logic, may push them to "get to the
point." Problems also arise in interpreting
the "thinking" behind what is said―not
just the words. Moreover, in Japan, directly
criticizing or disagreeing with someone in
public (or even being right when someone
else is in error) is a serious breach of
etiquette. Yet,Americans openly express
disagreement or criticism.
In Japanese, it's acceptable to state
a number of thoughts in such a way that their
connection becomes clear only at the end.
Thisisn't allowable in English, where
every sentence must be understandable in
light of what has been given. The connection
between one thought and the next must be
clear, and the thought sequence must always
be explicit, even where a Japanese listener
would be expected to fill in the connection
for himself or herself. A Japanese may feel
it advantageous to leave a certain amount
of ambiguity in a statement―this isn't
allowable and would be irritating in English.
In English, we have to have a specific subjects,
clear actions, and clear explanations or
conclusions. What we say should be clear,
direct, specific, and concise. Japanese uses
many phrases, clauses, sentences and
conversational formulas that seem vague,
round-about, and even redundant. Americans
prefer conciseness and directness and are
often irritated when others don't get to
the point.
Japanese tends to be vague and suggestive―imprecise―leaving interpretation
up to the listener who must fill in from his or her feelings, emotions,
or thoughts. It can have real beauty as an abstract painting with only
a few lines that merely suggest an idea. Japanese is a repressive language―it
holds the speaker (or writer) back from expressing things so explicitly
or specifically and relies mostly upon the listener (or reader) interpreting
the meaning or feeling. The listener (or reader) is primary―not the speaker
(or writer). Often, in Japanese, meaning is conveyed as much by manner
or by what isn't said―what remains unspoken. The language, like an an
abstract painting, is suggestive and vague.
English is fully expressive. it's complete,
specific, and precise. The speaker(or writer)
[or more specifically, the message itself」
is important―not the listener (or reader).
English has a more extensive vocabulary than
any other language. It has hundreds of thousands
of expressions. Besides denotation (dictionary
meanings) English words have connotation
(meanings suggested or implied by associations,
feelings, etc.). Many English speakers consider
English poetry as being very beautiful and
emotional―not because of implied meanings
(interpreted by the reader) but because of
clearly stated and accurately described meanings
that communicate precise feelings and attitudes.
The meanings are in the words―not in the
reader (or listener).
In their school English, Japanese students
learn standard English words and dictionary
meanings, but seldom learn connotations and
idiomatic expressions. English speakers constantly
use idioms and figures of speech, such as simple, metaphor, and irony. Japanese students usually don't learn or
understand these because they express a way
of thinking, illuminate a social system,
and describe moral concepts students don't
understand.
Words are primary in English, but paralinguistic
aspects (and interpretations) are primary
in Japanese. People have command that in
Japanese words aren't so important as nonverbal
aspects of communication. Japanese value
implication and suggestion and don't rely
so much on precise word meanings as people
do in English. Japanese is indirect (round-about),
wordy, abstract, passive, impersonal, vague
and imprecise. English is direct, concise,
concrete, active, personal, specific
and precise. The two languages are about
as opposite as we can find. They're used
differently and each serves the style and
manner of the people who use the language.
What Japanese think of as magical power of
language is often personal emotion and interpretation―not
actual word meanings. It's what they read
into or out of what is said―not just what
is said. Americans think more in terms of
accurately communicating specific meanings―not
in abstractions or emotional interpretations.
While Japanese helps maintain harmony and
smoothness and show consideration for others,
English is a more effective means of communicating
information accurately, and in international
affairs communicating information accurately
is most important.
For decades,people have described
Japanese as childlike, quaint, or naïve.
This may be because not very many Japanese
have spoken English well enough to convey
more than the simplest ideas. Thus, Japanese
intellectual ability hasn't been adequately
shown to others. The English taught in schools
is stilted, bookish and unnatural. This results
from not teaching natural, idiomatic English
and not teaching culture with language.
More than half of the 4 billion people
in the world speak and read English. English
is the universal language―people in all
parts of the world communicate in English.
It's most important for international communication
(and the only reason for language is to communicate).
Even the British are changing toward American
English, which is much more natural and efficient.
Japan's survival depends on her world
trade and her ability to communicate with
and understand the rest of the world. Japan
critically needs English, but the rest of
the world doesn't need Japanese very much.
Japanese is good for expressing traditional
ideas and for Japanese literary works, but
it isn't very practical for international
communication. English is the world language―the
language needed by Japan and all other countries
in international affairs.
Around any international conference
table it's the Japanese delegates who are
most halting and inarticulate and most poorly
equipped to fill the place they're so intellectually
qualified for. Japan is losing millions (or
perhaps billions) of dollars in world trade
because of her lack of English fluency. Japan
needs to become bilingual in Japanese and
English and must adopt English as the language
for business and international trade and
diplomacy.
Our brain receives digital and analog
information. Digital information,such as
words, symbols and numbers don't have any
direct meaning in themselves―they merely
stand for real things. Digital information
, such as words,enter the brain one unit
at a time, slowly and sequentially. This
is a slow, but orderly process. Analog information
refers to things we perceive directly with
our sense: things we feel, hear, see, smell
and taste. Analog information,such as images
and sense impressions, enter the brain in
total configurations, rapidly and simultaneously.
In general, it would seem that Americans
rely on the digital mode, with its stress
on words and orderliness. Japanese seem to
rely more on the analog mode, which stresses
feelings, atmosphere, and relationships,
etc.
English is a digital language, made
up of symbols or sounds to which meaning
is applied. Americans rely mostly on spoken
or written words to communicate ideas and
meanings.
On the other hand, Japanese writing
is ideographic and pictographic. It's more
analog. Thus, Japanese can read Chinese to
some extent, even though they may not be
able to pronounce the Chinese words. Japanese
tend to rely less on words (which are digital)
and tend to rely more upon relationships,
atmosphere, and nonverbal aspects of communication,
all of which are analog. And the analog mode
is more diffused.
Japanese depend more on intuitive and
emotional reactions―even in communication―than
on logical trains of thought, and they don't
distinguish analytical problems and natural
sensations in the clear-cut way Americans
do.
In Japanese landscape and architecture,
physical objects seem to melt or blend with
the character of space, rather than oppose
it. Japanese don't use many partitions. Rooms
combine into sweeping space, and the garden
(back yard) may recess into the house so
that dwellers can be outdoors while sitting
indoors. This blurring of physical barriers
and natural elements may help explain the
deep sense of harmony within the group that
results in the social cohesion of the Japanese
nation.
This blending may also account for
the Japanese flexible attitude of deciding
everything "case-by-case" and of
requiring consensus and avoiding individual
responsibility. It may also help explain
the Japanese dislike of strict and hard-fast
rules and their tolerance for ambiguity,
uncertainty, the unexpected and the unpredictable,
and their desire for harmony. It may also
help explain why, although Japanese stay
within certain social restraints, they seem
to derive a secret pleasure in having gotten
away with something―in having violated the
rules―in having beaten the system.
Much has been said of Japanese courtesy,
and Japanese are courteous when you visit
their homes, or when you greet them individually
or in small groups. But, in driving, in shopping,
and in[riding on trains, they seem to lose
their individuality and become almost wild,
reckless, and often inconsiderate, or even
rude.
AJapanese often keeps smiling and
bowing, even when he feels more like showing
anger or rebellion. Behind the steering wheel
of a car, he becomes free and anonymous;
he can't stand to have someone pass him.
He wants to crowd in first and doesn't want
to slow down to let others go first. It's
almost unbelievable what some Japanese drivers
do in cutting in, acrobatic overtaking, switching
lanes, misleading changes in direction, and
in ignoring traffic signals and signs. They
don't seem to respect them as law that must
be strictly obeyed. And often, Japanese policemen
just look the other way, rather than strictly
enforce traffic regulations. To many observers,
it would seem that in Japan a green traffic
light (blue light to Japanese) means "walk"
and a red lightmeans "run."
From an American viewpoint, hundreds of thousands
of Japanese break the law everyday in violating
traffic signals and signs. Yet, this loose
treatment of traffic signals, signs and regulations
fits in with the flexible way of thinking
and with their notion that strict conformity
and absolute limitations aren't necessary
nor desirable.
In most parts of the United States,
police strictly enforce traffic laws. In
the United States, you don't switch lanes
except to pass or turn. Also, when a car
or other obstruction blocks your side of
the street, you can't just swing over to
the other side. You must wait until the other
side is clear. The other side "belongs
to" cars coming from the other direction―not
to the one who gets there first. In Japan,
people don't have such a strong sense of
"my side of the street" and "your
side of the street" ―there is more
a feeling of the street belonging to everyone
―Amore flexible approach.
Japanese seem to prefer to crowd in
first, instead of waiting in line for their
turn. In stores and shops, there seems to
be no order as to who is served first. To
most Americans, who are accustomed to "waiting
their turn," this seems very discourteous,
but it fits the Japanese concept that strict
order and strict sequencing aren't essential.
Also, Japanese have a habit of holding a
place ―Aseat or a place in line―for their
friends who haven't arrived yet. To most
Americans this would be rude and may lead
to a fight. In Japan, adults stand and
let children sit. In the United States, it's
considered discourteous for children to sit
when adults are standing―especially older
people. Yet, this is part of Japanese cultural
conditioning and part of their way of thinking.
The permissiveness shown toward children
and the tolerance for children making noise
and doing as they please would be unheard
of in most places in the United States. From
an American viewpoint, most Japanese children
would be considered "spoiled,"
"self-centered," "inconsiderate"
and "ill-mannered."
Many Japanese knowingly go up the down
side, or down the up side, of stairways in
train stations. It doesn't seem to matter
than everyone could move more smoothly and
with less interference and inconvenience
if everyone stayed on the proper side of
the stairway. This, again, may be related
to the Japanese disbelief in strict adherence
to regulations and rules, but rather to treat
each situation differently and flexibly.
This same behavior can be seen in people
trying to get on an elevator or get in a
train first without letting others get off
in an orderly way.
In Japan, it's common to open several
bottles of beer and pour beer for each other―very
much in keeping with the group concept. In
the United States this just isn't done. Things
must be kept sorted out. Each person has
his or her own beer and doesn't pour beer
into another person's glass nor offer his
or her beer to someone else. This is my beer,
and that is yours.
We can readily explain many of these
differences if we consider that Japanese
rely more on their analog mode and flexibility,
whereas most Americans rely more upon their
digital mode with its strict orderliness
and adherence to set procedures and rules.
Many people say that the Japanese are
poor in language, which isn't really true.
Japan has the biggest foreign language program
in the world. Not only that, but many Japanese
speak English well―at least well enough
to basically communicate. This is more than
can be said about foreign languages in many
countries.
It has been said that deep down,
the Japanese don't really want to learn a
foreign language. It has also been said that
they would like to prevent foreigners from
learning Japanese, because they regard foreigners
who know Japanese as intruders on their privacy.
A person can't know a country well without
knowing its language―and it has been claimed
that the Japanese don't want to be known.
Americans, and to some extent the British,
take a chauvinistic view of language. They
seem to think that, since English is the
universal language, everyone should learn
and use English. Therefore, many Americans
don't think it's very important to learn
another language. Most foreign language courses
in the United States are mainly academic.
Not very many students really learn to speak
a foreign language or use it to communicate.
When they do learn to speak a foreign language,
it's usually at a very basic level that doesn't
permit them to communicate effectively with
people who speak the language. In the United
States, most language courses are directed
toward helping students who are bilingual―usually
in English and Spanish. Spanish ranks as
the number one foreign language in the United
States, followed by French and German. Although
more people are learning Japanese, the number
is still rather limited.
Japan is an authoritarian democracy;
an authoritarian society without an authoritarian
government. In many other countries, people
have been determined to remain free, but
authoritarian regimes have been forced on
them; contrariwise, a democratic regime has
been forced on the Japanese, who want, who
need authority over them―yet need to preserve
their democracy.
In most countries, democracy has tended
toward egalitarianism (equality). In the
United States and Australia, the "I'm
as good as the next guy" mentality is
an important social force. But, while Japan
is a democracy, it's not an egalitarian society;
it's hierarchical, and people seem to be
content with this. We may be inclined to
think that a modern industrial society needs
to be a shade more egalitarian to succeed,
but Japan has succeeded better than most
countries, and it isn't egalitarian. Japan
has tried to bring Eastern and Western ideas
together―it has tried to fit the unfitting
and the unfittable. To some degree this has
resulted in a synthesis (a new form of society
that is neither totally Eastern nor Western).
We might argue that even the United
States and Australia, with all their chumminess
and devotion to informality, are much less
egalitarian than they claim. But, as least
a person can rise and fall in these countries.
Doors may not be entirely open, but they're
not locked.
Until recently, you couldn't rise in
Japanese society; falling was just as hard
(witness the impossibility of
a royal family member to become an average
citizen). Age-long habits die hard. Japan
was, for many centuries, a hierarchical society
and the idea of educating people to accept
their lot in life was fostered and propagated
with ferocious insistence during the Tokugawa
shogunate when a child's status was determined
by birth. "One was educated and trained
from early childhood to adjust to the prescribed
modus vivendi (mode of living) and to appreciate
the way of life in an authoritarian atmosphere.
To the extent that the individual was obedient
and faithful to his allotted position and
was content with his role in family and
society, he could have personal security."
In the old days in Japan, a person's birth
determined his or her whole life. It even
decided the language level a person was permitted
to use. The equivalent of a Japanese cockney
or Brooklynese wasn't allowed
to teach him−or herself Oxford
or Bostonian Japanese,or the Emperor's
Japanese. Violating the unwritten, yet draconian,
conformity laws meant ridicule and possible
exile. Even the threat of ridicule was enough.
Peasants weren't allowed to eat white rice
or wear silk. Merchants had to live in mean
little houses. Members of the lowest orders,
the outcasts, weren't allowed to cover the
floor of their houses with tatami (straw
mats): they had to sit on bare, uncovered
dirt. It was a caste society, with everyone
fit into his or her proper pigeonhole. Those
who obeyed and those who gave orders belonged
to two different worlds: it was a person's
birth solely and exclusively that determined
to which world he or she belonged. To try
to rise was as uncreditable as to sink.
How are things today? Conditions had
to change to some extent, but the heritage
of the long past survives. Your birth somewhat
determines your fate. The only difference
is that in modern Japan, you are born twice:
first in the regular way, then when you get
into―or fail to get into Auniversity or
get a job. There is cut-throat competition
for getting into universities, particularly
the top universities. Some people take the
entrance examination seven or eight times
―in seven or eight consecutive years ―to
get into a university and start their studies
(or give up hope) at the age of twenty-five
or older. Getting into Tokyo University or
one of the other prestige institutions means
that you are comfortably settled for life.
Huge corporations will vie for your services
and the door to high civil service jobs will
be open wide. The greatest step is getting
in the university ―not graduating.
Graduating seems almost automatic.
The entrance examination is all-important―the
rest seems like child's play. Foreign educators
are often shocked at the laxity and lack
of high standards in Japanese universities,
except for schools of medicine, engineering
and other such technical fields.
Once a young Japanese gets a job, he
is settled for life. He'd almost have to
throw his boss downstairs to get fired―even
then he may be forgiven. He'll be promoted
automatically according to seniority: it
doesn't really matter how well he has worked―only
how long. Japanese companies don't hire employees
for specific jobs, but merely hire a given
number of new employees each year. These
employees are given general training and
assigned to various tasks. Their jog assignments
may not relate at all to what they have studied
in school. Moreover, they may be rotated
from one job to another to get to know various
duties within the company. Usually, people
come into a company at a standard low pay
rate depending somewhat on school credentials,
whethersingle or married, etc.) and
will be promoted with a pay raise in their
turn
For a young Japanese businessman, it's
always best to marry someone connected with
his company. His life belongs to the company.
He will be looked after, promoted, and get
many benefits, but he must be loyal and devoted.
He's not even expected to take days off that
are due him. The serious minded worker gets
to the office early, leaves late, goes out
with colleagues and immediate supervisors,
rather than going home directly to his wife
and family. Recently, however, there have
been many exceptions to this. If an employee
is single, he's given a place to live. He
may get a comparatively low salary, but a
good expense account. He often travels free
to work and home. In higher positions, he
may have a chauffeur driven car. He may get
subsidized lunches, sporting facilities and
sizable bonuses twice a year. Higher executives
may get a house―often rent-free―which may
become their won upon retirement. His membership
to costly and exclusive clubs may be paid
by the company. Japanese employees are married
off, entertained, looked after, treated when
they are sick, pensioned off and buried,
but they are almost never fired.
Americans choose marriage partners
who, normally, have nothing at all to do
with the company they work for. An American
may be placed in a high position in a"family
owned" company if he marries the boss's
daughter, but this isn't so common. American
workers don't get many additional benefits.
Few companies have company recreational facilities
and only a few executives have company expense
accounts which they have to watch carefully
and fully justify. American workers don't
normally get subsidized lunches, but may
have a company cafeteria that serves food
at reasonable prices. American companies
don't pay for expensive memberships for its
employees―not even for executives.
To an American, his job and his family
life are entirely separate. An American does
his job and is paid for the work he does,
but doesn't "belong to the company."
When quitting time comes, he heads for home.
Americans, in general, don't like to work
on their won time, and don't stay in the
office a minute longer than necessary. They
usually take every free day that is coming
to them―and may even try to get more. American
employees usually have substantial salaries,
but very few other benefits. Some companies
give a small bonus at Christmas, but may
have no bonus or pay a bonus only to those
who have made outstanding contributions to
the company.
In Japan, many ministries and offices
are staffed with aging, inefficient men occupying
high positions in their sixties and seventies.
Retirement age is as low as fifty-five (before
sixty) but many people leave and take new
jobs at fifty or so and then serve on indefinitely.
Many bureaucrats "descend from heaven"
and take lucrative jobs in high positions
in business and industry.
It's common to give a lot of overtime
to Japanese employees―almost an expected
thing―to add to their income. American managers
are responsible for their operating coasts
and overtime pay adds to these costs and
causes an unfavorable cost / output ratio.
A good manager gets word done at the lowest
cost and least effort from the fewest people.
Excessive overtime increases operating costs
and reflects unfavorably on the manager's
efficiency and his managing performance.
If his costs are too high for his output,
he may be fired. Moreover, need for much
overtime indicates inefficiency or that more
people are needed for regular work time to
avoid high overtime pay rates. It indicates
that more regular staffing is needed.
American companies hire people for
specific jobs, based on specific (written)
job requirements and individual qualifications.
Everyone doesn't start at the bottom. People
are hired in and paid at different levels
according to their qualifications, and may
leave one company anytime to work for another
that offers a better opportunity or more
pay. People are promoted on merit―not according
to how long they have been with the company.
American workers normally get one kind of
pay―their salary (or wage: hourly rate)―plus
overtime. They don't get allowances for family,
transportation, rank, rank, or (normally)
for cost of living differential. Some American
companies pay a bonus, but many don't. Some
pay bonuses only to outstanding employees.
Americans promptly stop working
at "quitting time." They work overtime
only when workload is heavy or to meet an
important deadline. Also, they strongly distinguish
between work and the employee's "free
time." Employees resent the company
trying to encroach on their "free time."
Authority and position don't normally extend
to a person's private life, as they do in
Japan.
Americans are extremely individualistic.
They're outspoken and say what's on their
minds, directly and unequivocally.
In Japanese, the word for company,
"kaisha" has strong connotations
of "community." In reference to
their place of employment, Japanese typically
use the term "uchi" which means
"inside" or "my house"
in a possessive sense. "Uchi no kaisha"
(my company) means a lot more than "the
place I work for." For a Japanese, an
employer-employee relationship is much like
a marriage ―the association has generally
been made for life. The bond―like that of
marriage ―isn't to be broken. Of course
this attitude is now changing, and we find
many exceptions to lifetime employment.
Nothing is sacred about an American
employer-employee relationship. An employee,
or even a company executive, won't hesitate
to move to another company for a better position
or more pay. Also, people may be "let
go" or replaced by someone else. An
American employee may work for a
company many years and suddenly be told that
his services are no longer required. Such
treatment would be unimaginable in Japan.
Japan is a country of groups. Being
an overcrowded island nation, Japan naturally
encourages its people to form into groups
as a matter of necessity. Pushing yourself
as an individual is wrong, but being ambitious
for the group is creditable. Many Americans
think this group mentality produces, or is
produced by an avoidance of individual responsibility.
The company president may make final decisions,
but only after reaching consensus. Not simply
after listening to various views, but after
reaching a genuine consensus. Gentle,or
not so gentle, persuasion may be backed by
authority, pressure, forceful arguments;
yet it still remains persuasion and not high-handed
orders that people have to obey. The person
feels that he is obeying his own order to
some extent, and that he shares in the responsibility.
A company president won't merely state that
he plans to open a new plant in Yokohama.
He'll ask others what they think of opening
a new plant in Yokohama. Since the suggestion
comes from the boss, as a rule everyone willthink
it's a good idea, but not necessarily.
Most American executives would be lost
without their secretaries, who have broad
responsibilities and are highly respected
and well-paid. In Japan, only rarely would
we find a Japanese executive (manager) who
has a secretary that even comes close to
doing what American secretaries do. The reason
for this scarcity of secretaries in Japan
is many-fold. The Japanese management style―collective
work groups, consensus decision-making, face-to-face
communication, and the manager's role as
a harmony-keeper instead of director―practically
precludes the secretarial function. Another
thing is the language. It can't be easily
or quickly transcribed, either by shorthand
or typewriter. Thus, the Japanese aren't
prepared, psychologically or practically,
for doing business through secretaries.
In the United States, two people in
any work category can often establish a deep
and satisfying rapport within minutes of
their first meeting, even under the
most casual or incidental circumstances.
Such relationships can be especially deep
and satisfying if the two happen to be in
the same profession, whether they are tuck
drivers, bakers or doctors. In Japan, such
spontaneous horizontal relationships are
practically out of the question.
Since the Japanese worker's or manager's
loyalty is almost totally absorbed by his
own seniority-ranked group, he can't very
much establish close relationships with any
outsider, including those in the same line
of work. On the contrary, they have a special
feeling of wariness and sometimes even hostility
with professional counterparts within, as
well as outside, their own companies.
Generally,human relations in Japan
are based on "vertical" (superior
/ subordinate) relationships
between or among the people involved. This
superior / subordinate structure is based
on an "ego-centered" ranking and
is the primary basis for social order―not
only in shaping attitudes and behavior, but
overshadowing everything else: character,
personality, profession, ability and accomplishment.
The Japanese also have a deep and pervasive
impulse to form into and identify with groups
based on proximity and activity.
The vertical, superior / subordinate
concept is most often expressed in business
and educational situations by the terms "kohai"
(junior) and "sempai" (senior).
Japanese has a word for equals (doryo) ,
but people seldom use it, because almost
always something makes one person inferior
or superior to another. This is very strange
to Americans to whom individualism and equality
are very important.
Japanese business cards (meishi) are very important. Every Japanese
businessman needs to know the rank of everyone he contacts. He has to know
not only the personal rank of the person, but also his organization's rating.
A big, powerful company's section chief "outranks" a smaller,
less important company's department head. After taking a person's card
(with both hands while bowing slightly) each recipient takes several seconds
to look closely at the name of the other person's company, its address,
and his title, before starting conversation. Many American businessmen
don't use business cards. Those who do, don't consider them much more than
a way to identify the person's name, company, etc. And one person is the
same as another, regardless of company size or the man's company, etc.
Of course, some people―especially heads of big companies, or high government
officials―are treated with deference, as V.I.P.s (Very Important Persons).
The exclusivity inherent in the vertically
ranked company system is so powerful that
it makes it hard, and sometimes impossible,
for a group or company to do business with
another firm it doesn't have established
relations with. When a company is forced
to do business with someone or some organization
without having established close, personal
ties, it's referred to do as "doing
business with the enemy." Americans
and American companies do business with anyone,
as long as it benefits their company. Being
introduced or having personal relations isn't
the important thing ―the most important
thing is the hard business decisions based
on efficiency, profit and need.
In American companies, almost always
one man has final responsibility and authority,
and it's easy to identify him. You only have
to ask, "Who's in charge?" In Japanese
companies, usually no one person is in
charge. Responsibility and authority are
dispersed among the managers as a group.
The bigger the company, the more people are
involved. When there is a mistake or failure,
management doesn't try to single out the
person at fault. They try to focus on the
cause of the failure, to try to find out
what happened. This way, the man who made
the mistake doesn't lose face and everyone
can learn a lesson. In American companies,
the man who makes a mistake is responsible
and has to take the consequences for his
mistake―his boss won't take responsibility
for him, as is often done in Japan.
Discipline survives in the
family and in a person's professional life―a
carryover from the past. Humble and submissive
respect of the father is inculcated from
the earliest time. Respecting mothers doesn't
count for much, but the mother is loved and
she spends most time with the children. The
father, in many families, remains a remote
figure, hardly seen―not even after business
hours when his duty may take him to a cabaret,
or even to a geisha-house or some other entertainment
spot. He remains the aloof and silent authority.
Japan has been more or less a one-parent
society. But, this is changing.
When a Japanese is asked a question,
his natural impulse is to answer in a way
that will please the inquirer, even
if it isn't true. If he doesn't have proper
or plausible answer, he may answer vaguely
or not answer at all to avoid lying. Another
aspect of truth is that the individual is
often strictly limited in what he can say
because he can't act or judge independently.
This often prevents a Japanese from saying
anything about a subject. Most Americans
just "let it all hang out" (say
what they think very bluntly and directly―polite
or not). Whereas a Japanese won't usually
express an opinion whether or not it conflicts
with what others might think.
The United States is a true democracy,
with a strong belief in equality and opportunity
for everyone. The early colonists came to
America looking for freedom to follow their
own beliefs. The American Revolution was
fought to gain freedom from England's authoritarian
rule. Even today, Americans don't like the
idea of having a king and queen or an emperor.
Early colonists and pioneers believed strongly
in freedom and equality in a big country
with plenty of room for differences in religion
and politics. Onthe frontier, one man's
effort and pursuits were as good as that
of anyone else, regardless of his beliefs.
American women are noted for their independence.
About one in every three married women has
a job outside the home. Even children share
in equality and take part in family activities,
discussions, and planning. Americans resent
anyone telling them what to do. Even
on the job, if an employee resents a supervisor
trying to be too bossy or infringe on the
worker's rights, the employee will quickly
let his feelings be known. It's not uncommon
for a worker to quit his job if his supervisor
tries to exert his authority too strongly.
Two of the greatest blights on American
history, however, have been their treatment
of the American Indians and blacks. Taking
the Indians' land from them and relegating
them to reservations, the settlers from Europe
did a strong injustice to the people who
originally inhabited what is now the United
States. Blacks were imported from「Africa
in salve ships (many from the northern part
of the United States) and sold into slavery
in the South. Rich southern plantation owners
exploited the blacks and forced them to live
in very deprived conditions and to labor
in the fields. Although the slaves were supposedly
freed after the Civil War, it has taken
a long time for them to rise about their
lack of education and poverty to realize
anything close to equal treatment and opportunity.
Like the Australians, the Americans
believe that anyone ought to be free to pursue
anything he wants and should be able to rise
as high and as fast as his talents and abilities
permit. Although most Americans do get promoted
mainly on longevity or service, we find many
exceptions, and they don't promote people
who aren't competent just because of length
of service.
The history of America has one success
story after another of people who have risen
from low beginnings to the top of their fields.
Thomas Edison had only an eighth grade education
and he was one of the most famous and prolific
inventors of all time. He is noted mainly
for inventing the incandescent electric light
bulb, the phonograph and motion pictures.
In the United States, a person's birth,
parents and background don't necessarily
determine the person's opportunities and
success. Of course, those born to wealthy
families do have an advantage and often inherit
the family fortune and have more opportunities.
Also, lack of education can be a very serious
drawback, as can be seen with blacks and
Hispanics.
Americans strongly resent being forced
into a mold or being treated in a subservient
way. Americans will usually help anyone―whether
they're asked to help or not―but won't be
forced to do anything against their will.
In the United States, it's comparatively
easy to get into a university, but university
courses aren't very easy, and many students
fail and drop out. Getting in isn't hard,
but graduating is. It's really a "survival
of the fittest"―not merely passing
an entrance examination. American professors
are much tougher than Japanese professors,
and are much more demanding. If students
don't apply themselves and do well in class,
with regular attendance, they will fail.
And high grades are hard to get―they take
a lot of hard work.
We see very young American executives
directing the work of employees who are much
older than they are. It's ability that counts.
In American life, the mother and father
share responsibilities and usually share
authority. Americans fathers usually come
home after work, although a few don't. And
these few are often social problems and cause
broken homes. Many American fathers take
part in little league or boy scout activities.
Families often do things together as a family.
However, teenagers often have their own interests
and their own friends and may not have much
to do with family affairs.
In Japan, emotion or feeling is ranked
very high. It's referred to as "kimochi"
or "dojo." Logic as westerners
think of it, is ranked low. Americans rank
these almost the opposite. In America, logic
(in the American sense) is primary. Operating
from emotions or feeling is considered
inappropriate and even weak and ineffective.
For Japanese, American conversational
rhythm is too fast. Japanese often pause
during conversation for comment of agreement
from the other party. The other party usually
doesn't say anything until the pause invites
him to speak. Such openings in conversation
are necessary for successful communication
among Japanese. However, Americans, used
to a much faster pace, react to pauses by
assuming that the other person is finished
and that it's their turn to talk. In conversation
with Japanese, Americans don't leave any
openings in the conversation for the Japanese
to continue, but jump in right away with
their own comments. This often frustrates
Japanese.
The logical approach used by Americans
and Japanese differ greatly. Japanese often
approach a subject in a spiral, round-about
way, whereas Americans use straight-line
logic. When a Japanese starts to explain
a subject in a Japanese way, he considers
all conceivable facts or ideas, any of which
may seem irrelevant to an American. The Japanese
gradually focuses on the subject. The American
, after hearing only the first part of the
explanation, and judging it to be irrelevant,
and concluding that this is all the Japanese
has to say, may push the Japanese to "get
to the point" in the expected way of
western logic.
The custom of serving drinks to guests
differs greatly between Japanese and Americans.
Americans usually offer the guest a choice,
e.g. "Would you like coffee or
tea?" "Would you like a coke,
wine, beer, or whiskey?" Japanese on
the other hand, don't normally offer a choice,
because to do so would embarrass
the guests, because expressing a personal
preference is considered impolite, and the
guest issupposed to accept gratefully what
is offered―to choose one thing is to reject
another, which is simply not done.
It's up to the host to decide what
the guest is offered, and therefore what
the guest will drink. To Americans, it would
be improper to give the guest something he
doesn't, or might not, like when he could
get what he really likes and wants. To choose
what someone else will eat or drink is presumptuous.
It's imposing your values and your lies and
will on him, which is improper and inconsiderate.
In Japan, the host must deprecate the quality of the refreshment,
and the guest must protest the host's deprecation and praise the quality.
To an American, the host does this is being hypocritical and is just "fishing
for compliments," while the guest who praises what he doesn't think
is particularly praiseworthy is likewise hypocritical and insincere. They're
just lying to each other. An American host usually doesn't say anything
about the quality of the refreshments. If a guest says it was delicious,
the host usually answers,
"Thank you." or "I'm glad
you like it." Notice that the American
stresses "you" ( I hope you like it. or Thank you. )
Not many Americans accept the Japanese
custom of expressing humility. They consider
it false and deceptive―it's dishonest and
irritating and definitely not sincere. In
American society to state something that
is untrue (e.g. "not delicious"
when it's actually "delicious"
) is morally unacceptable. Americans believe
that expressing humility when a person isn't
really humble is hypocritical. The Japanese
viewpoint is very different―it's good to
act humble, be even if a person isn't humble,
the least he can do is to act humbly. To
Americans this is living a lie and being
dishonest.
Often a Japanese wife appeals to her
husband's boss for help and expresses gratitude
for his kindness. This isn't done in American
society. Let's consider a conversation between
a Japanese wife and her husband's boss.
Boss: How do you do?
Wife: How do you do? Thank you very
much for many kindnesses to my
husband. (Itsumo shujinga osewani natte arigato gozaimasu.) I hope
you will continue to help
him. ( Korekara mo dozo yoroshiku onegai
itashi masu.)
Asked to comment on this exchange, Americans
said that this was "fawning" (cringing,groveling,
or behaving servilely, kowtowing―showing
willing submission to a patron or superior).
Some Americans said that the wife is interfering
in her husband's business life. Others said
this would indicate that the husband was
incompetent and weak. One American said that
such behavior would be "ass-kissing."
Most Americans think it would be humiliating
to ask the boss's indulgence. American wives
are expected to exchange social greetings
only with men's bosses. They shouldn't refer
to the work situation of the man's status,
progress, performance, or anything else―it's
none of their business. The wife might say,
"I'm happy to meet you. My husband
is always talking about what a great boss
he has." or "Pleased to meet you.
My husband has told me a lot about you."
Americans believe in social equality.
Work and social life are kept apart. A person's
work status is carried over into all areas
of life. People are customarily referred
to by their official titles ("Mr.
Section Chief," "Mr.
Department Head,"etc.), even outside
the office. Complimentary titles may be given
in extremely informal situations (e.g. bar
hostesses flatter customers by calling them
"Shacho-san"(Mr. Company President).
If someone is a department head, that's part
of his personal identity, and he doesn't
leave his title and status behind when he
leaves the office, as most Americans do.
In American society,the husband
and wife are separate and independent and
public and private lives are kept strictly
apart. If a wife refers to her husband's
work while talking to his boss, foreigners
are likely to consider her as interfering
(meddling) as well as "fawning,"
because a man's wife is part of his private
life, and foreigners (especially
Americans) tend to clearly distinguish between
public and private lives. Boss and employee
are independent of wives and families, and
their office relationship concerns only themselves.
A wife isn't supposed to be concerned with
her husband's work, and what he does at the
office is none of her business.
In Japan, however, neither boss nor employee is seen, by himself
or others, as distinctly separate from his wife and family. Thus, the Japanese
habit of being as adverse to praising one's family members as to
praising himself. A man's wife, therefore, identifies with her husband's
work relationships, with no clear dividing line between one's public and
private lives―the boss is legitimately concerned in his subordinate's
home affairs, and the wife is legitimately concerned in how things are
going at her husband's office. To an American, a boss wouldn't dare interfere
or express serious interest in a man's family, unless it somehow affects
his work performance. Even then, it would be meddling or interfering.
To an American, a wife's asking her
husband's boss to "help him"
suggests not only that the husband is weak
for being dependent on his boss, but also
that he is even weaker for relying on his
wife to ask for favors for him, While
it is normal for a Japanese to express grateful
dependence, this would be a sign of weakness
to an American. It violates the idea of "equality."
Most Japanese don't like to say "no" directly. Instead,
they hint at negative feelings or opinions, and expect others to perceive
their meaning. To illustrate this behavior, let's consider an episode between
Mr. Brown,an American, and Mr. Moto, a member of a Japanese trading firm.
Mr. Brown was eager to know what the Japanese company had decided about
proceeding with or dropping negotiations. Brown asked "Yes / No"
questions repeatedly, hoping he would get a prompt and direct answer. On
the other hand, Mr. Moto, who didn't want「to tell Mr. Brown directly about
his company's negative decision, but wanted Mr. Brown to intuit the decision,
asked Mr. Brown many times during the meeting if he would like a cup of
tea. This, in effect, avoided answering Mr. Brown's direct questions. Mr.
Moto also asked questions that seemed to Mr. Brown to be completely irrelevant
(e.g."How many people are employed in your company?"). The
way Mr. brown was offered and served tea and asked seemingly irrelevant
questions indicated that Mr. Moto was waiting for Mr. Brown to discover
the negative decision for himself and maybe then propose a change in negotiating
terms.
Americans say that this indirection is very baffling and annoying,
because they can't figure out what's happening or where they stand. Many
Americans consider such indirection as dishonest and very impolite, and
often a gross waste of time. They say that people who act this way are
evasive like snakes and aren't trustworthy. They claim that adults should
be mature enough and brave enough to accept direct criticism and refusal,
and that having someone resort to indirection (not stating a negative answer
directly) is treating them like spoiled children―not as adults and equals.
Americans claim that this indirection is cowardly, disrespectful, insincere
and insulting. They think the only good way to face a problem is directly
and openly. To do otherwise is cowardly and a waste of time. They think
that only verbalized communication is trustworthy and hints or implications
are indications of an intention to deceive others and isn't honest. Since
Japanese hints aren't recognizable to most foreigners, they only irritate
and confuse, and cause a lot of bad human relations and hard feelings.
Japanese think that too much outspokenness
or eloquence is untrustworthy, too facile.
They think that to let others realize where
they stand in an indirect way is considerate.
They think that being suggestive, not too
open or assertive, is true maturity. They
think that avoiding harsh conflict and creating
a smooth atmosphere by indirection doesn't
mean they're treating others as spoiled
children―that's the way Japanese adults
treat each other. Only children or「immature
people use direct confrontation.
Japanese who have been accustomed to
indirection claim that it's a good custom
in social situations, but people should avoid
indirection in international business discussions
to prevent misunderstandings. Japanese who
have lived overseas for at least 4 years―who
don't use indirection anymore and who have
probably had problems caused by indirection―recommend
that Japanese be more direct in answering
yes or no questions to avoid confusion and
misunderstanding.
In recent years, the American business
community has come to view Japan with decidedly
mixed feelings of admiration and growing
uneasiness. The admiration stems from the
way in which Japan emerged as one of the
world's top economics. The uneasiness stems
not just from the impact Japanese economic
growth had on American economy, but from
the feeling that Japan may be playing the
economic game under a different set of rules―one
sided rules that favor Japan.
Because of extreme differences between
Americans and Japanese, in background, and
in verbal, nonverbal, psychological and social
communication patterns, when communicating
with each other (across cultures) they have
to communicate more clearly and more completely
and「without false modesty or humility.
Because of background differences and lack
of commonality in conversational formulas,
conventions and procedures, they must not
omit (delete) words or information, and must
communicate more completely, more directly,
and more accurately.