Considering the term “polite” seems to be straightforward in our way of thinking today. However, to get to the bottom of politeness is not as easy as it appears at a first glance. The topic by itself and the principles beyond politeness are quite complex. To determine a general definition of politeness is desperately sophisticated. Politeness includes a great amount of subareas and distinct characteristics among a broad range of countries and cultures.
Given these points, Watts distinguished politeness research with “being in combat with a many-headed hydra”. Watts was on solid ground. Once you have separated one head of this hydra, all the more heads climb up instead. First of all, the spectator has to observe politeness research across-the-board. This fact by itself faces a huge and difficult challenge. Especially, if the observer keeps a close eye on issues related to politeness research. One of these subjects is the use of honorific forms in Western and Eastern societies. One conception beyond the usage of honorific forms was established by the Japanese sociolinguist Sashiko Ide (1989), who adjudicated the Japanese notion of wakimae as a conceptualization to define the usage of honorific forms across cultures.
The aim of this paper is to challenge the applicability of wakimae with reference to Western politeness principles. The first head of the hydra that has to be controlled deals with Western politeness principles. A brief glimpse of politeness research is provided because it is essential for the understanding of politeness research and Ide’s conception of wakimae. Current conceptions are predominantly based on these previous theories, labeled as first-wave approaches. Among first-wave approaches, the conception of Brown and Levinson was the most influential work in the field of politeness research. Correspondingly to first-wave approaches, a further head of the hydra appears in the field, the so called second-wave approach to politeness. After the clarification of first- and second-wave approaches, the conceptualization beyond East Asian and Japanese politeness enters the limelight. Another occurring and important head of the hydra is the notion of wakimae by itself. The end of this paper and the last head of the hydra are represented through a critical reflection of the Japanese notion of wakimae.
Table of Contents
1. Introduction
2. Brief glimpse of politeness research
2.1 First-wave approaches
2.1.1 Robin Lakoff
2.1.2 Geoffrey Leech
2.1.3 Brown and Levinson
2.2 Conceptions beyond first-wave approaches
2.3 Second-wave approaches
3. Politeness and East Asia
3.1 Honorific forms in Japanese
4. Sachiko Ide and the notion of discernment
5. Criticism against wakimae
5.1. Eelen
5.2 Pizziconi
5.3 Cook
6. Conclusion
7. References
Research Objectives and Core Themes
This paper examines the applicability of the Japanese notion of "wakimae" (discernment) in the context of Western politeness principles. It explores how traditional "first-wave" politeness theories contrast with East Asian cultural paradigms and investigates whether universal models of politeness can adequately account for the hierarchical and communal nature of Japanese social interaction.
- Theoretical overview of first-wave and second-wave politeness research.
- Critique of universality in politeness theories (Brown and Levinson).
- Analysis of the Japanese concept of wakimae as a socio-pragmatic norm.
- Evaluation of academic criticism regarding the discernment-volition dichotomy.
- Investigation of social constructionist perspectives on interactional politeness.
Excerpt from the Book
3.1 Honorific forms in Japanese
To obtain a clearer understanding of the complex Japanese conception of politeness, it is helpful to examine how politeness in Japan is constructed. With reference to Haugh’s Revisiting the Conceptualisation of Politeness in English and Japanese, the Japanese conception beyond politeness can be translated as “teinei or reigi tadashii” (2004: 90). In this connection, Haugh explained the two conceptualities of “tenei” and “reigi tadashi” in more detail, coupled with the term “keii hyoogen “. According to his explanation, the term “tenei” is close to the English notion of “warm-hearted”. Correspondingly, the expressions “warmth”, “kindness” and “courtesy” are epitomizing the Japanese apprehension ”tenei” (Haugh 2004: 91). Different, but related to the idea of “tenei” is the collocation “reigi tadashi”. In the final analysis, Haugh defined the concept of “reigi tadashii” in the following way:
“behaviour which shows 'upward' respect (keii) of the social position (mibun), rank (chii), quality of character (jinkaku) of others, and shows modesty (hikaeme) about oneself, in accordance with social norms (sahoo).”
(Haugh 2004)
A key point that must be remembered is the appearance of “upward respect” and “social-position or social norms”. These terms play a central role in Japanese understanding of politeness. Along with Ide’s conception of politeness (1989), these terms and their connection with politeness will be further discussed in the following chapter. Equally important is the notion of “keii hyoogen” because it’s closely connected with the terms “teinei” and “reigi tadashii” in terms of “showing consideration” and “showing respect towards the individual character and position of others” (Haugh 2004). Together with Haugh, Pizziconi mentioned the term “keigo” with reference to an appropriate definition of linguistic politeness. She differentiated the term into two parts. Referring to Pizziconi, the first part is associated with “respect and honour”, while the second part is allied with “language and speech” (2011: 47). Another important honorific characteristic in Japanese language is the usage of the “masu” form at the end of a sentence. The participants of a conversation have to decide whether they use the “masu” or the “‘non-honorific’ plain form”. With regard to Cook, the “masu” form indicates politeness to the hearer. Given these points, the ”masu” can be determined as “a polite or formal speech marker” (Cook 2006: 267). The “masu” attribute of Japanese politeness will be of further interest in Cook’s critique (2006). (see chapter 5)
Summary of Chapters
1. Introduction: Outlines the complexity of defining politeness research and establishes the paper's goal of evaluating wakimae against Western frameworks.
2. Brief glimpse of politeness research: Reviews foundational theories (first-wave) such as Lakoff, Leech, and Brown and Levinson, and contrasts them with emerging second-wave approaches.
3. Politeness and East Asia: Discusses the significance of politeness in Asian culture and examines the applicability of universal models to Japanese linguistic practices.
4. Sachiko Ide and the notion of discernment: Defines the concept of wakimae as a practice of polite behavior based on social conventions rather than individual strategy.
5. Criticism against wakimae: Provides a detailed critical analysis of Ide's theory through the arguments of Eelen, Pizziconi, and Cook.
6. Conclusion: Summarizes the limitations of wakimae and reflects on the broader challenges of applying Western principles to culturally distinct communication styles.
7. References: Provides the academic literature used to support the analysis throughout the paper.
Keywords
Politeness, wakimae, discernment, sociolinguistics, honorifics, first-wave approaches, second-wave approaches, Japanese language, social norms, Brown and Levinson, Sachiko Ide, social constructionism, cross-cultural communication, pragmatics, linguistic politeness.
Frequently Asked Questions
What is the primary subject of this research paper?
The paper examines the Japanese concept of "wakimae" (discernment) and investigates its compatibility with Western politeness principles in sociolinguistics.
What are the central themes discussed in this work?
Key themes include the critique of universal politeness theories, the distinction between first-wave and second-wave approaches, and the role of social hierarchy in Japanese communication.
What is the main research objective?
The objective is to critically assess the applicability of wakimae as a universal concept and to address criticisms raised by scholars against Ide’s traditional view of Japanese politeness.
Which methodology is employed in the study?
The paper utilizes a comparative literature review of established politeness theories and scholarly critiques to contrast Western individualistic models with Japanese collective-oriented politeness norms.
What topics are covered in the main body of the text?
The text covers historical definitions of politeness, the introduction of the term "face," the specific structure of Japanese honorifics, and scholarly debates regarding "discernment" versus "volition."
Which keywords best characterize this research?
Essential keywords include Politeness, wakimae, discernment, sociolinguistics, honorifics, pragmatics, and social constructionism.
How does the author define the difference between first-wave and second-wave approaches?
First-wave approaches rely on abstract, universal models of politeness (such as the Cooperative Principle), while second-wave approaches focus on social context, interactional achievements, and the role of the individual as an active agent.
What is the central critique brought against Sachiko Ide’s notion of wakimae?
Critics like Eelen, Pizziconi, and Cook argue that Ide’s distinction between discernment and volition is problematic, that her model ignores the dynamic nature of social interaction, and that politeness is more than just adhering to static social norms.
- Quote paper
- Ronny Müller (Author), 2014, Western politeness principles reviewed in the Japanese notion of "wakimae", Munich, GRIN Verlag, https://www.grin.com/document/284086
