Japanese custom of avoiding real names
Since ancient times, Japanese people are not used to being called by their real names. Instead, place, mansion, location and official position are used as surnames of real names. To this day, some Japanese people still use such appellations as "your Excellency", "your wife" and "Mr. Digging inside" when addressing people they respect. After the war, with the development of television, this habit has been reduced.
sui Ji Chen zhong pointed out in his research on real names to avoid customs: "it is a taboo to avoid customs with real names. Taboo is a common phenomenon in human beings. Taboos in Japanese include first, contact taboos; Second, viewing taboos; Third, address taboos. The custom of avoiding real names has a certain relationship with Article 3. "
in Japan, the custom of avoiding real names can be divided into three types. First, secret names and customs; Second, avoid vulgarity; Third, avoid writing customs. Among them, secret names and customs are the most typical. The name of the monarch has always been kept secret from the people, so the name is replaced by a special title. It is forbidden for ordinary people to call a monarch or a person with status by name, otherwise they will be punished. With the development of Chinese characters, this taboo is manifested in writing articles and letters, and there are typos, lack of pictures, flat out, heads up and other writing forms. This custom is not limited to monarchs and heads, but also very popular among the people. These are all influenced by China culture.
Japanese names are probably the most numerous and complicated in the world. By the way, I would like to introduce the knowledge of Japanese names. Kurita Hiroshi divided the names of ancient Japanese into sixteen kinds in his Ancient Names. 1. Ethical name; 2. Name of residence; 3. Names of animals, fish and insects; 4, dyeing and orientation name; 5 snow names of four monsoon thunderstorms; 6. Derived from the official name; 7. Name of household appliances; 8. The names of mountains and rivers in the country, county and township; 9. Class name of physical properties; 1, size, width, length, middle and lower class names; 11. Money has five stone names; 12. Name of vegetation, rice and grain; 13. Detailed class name of Ruinian Shou; 14. Class names of Confucianism and Buddhism; 15, craftsman class name; 16. Class name.
Mr. Watanabe revised the above classification and proposed 2 classifications. Here is a brief introduction to his Japanese Name.
1. Names related to interpersonal relationships: powerful person, father Malu, brother Xiong, Saburo, Bike, Xiayi, Hanzi, etc.
2. Names of relevant residences: Jiamalu, Mansion, Imperial Room, Cangti Malu and Shiting.
3. Names of relevant animals: Biliangfu, Lu, Bee Malu, Ant Chen, Red Pig, Whale, Hard Fish, Deer, Dragon, Vulture, Red Dove, Phoenix, etc.
4. Names related to plants: Kanmalu, Fucao, Page, Mushi, Arbor, Pine Nut, Wen Xiong, Oak Ji, Xiaoli, Yi Ji, etc.
5. Names related to minerals: Gold, Silver, Pan, Shimalu, Jianshi, Zhenshui, etc.
VI. Names related to astronomical phenomena: Gao Tian, Sun Zhiyuan, Asahi Xiong, Xing Xiong, Lei, Xue Malu, Chun Zi, Qiu Sheng, Zhen Dong and Chao Xiong.
VIII. Names related to location: Dongren, Xizi, Nanmalu, Guiduoxiong, Aomalu, etc.
9. Names related to official positions: Ma Si, Ba Gan, Zhu Yang, He Shou, Yuan Shou, Ship Gong, Tu Shi, Jun, etc.
1. Names related to occupations: Fu Zao, Saddle Zuo, Boatman, Yi Sew, Ying Qu, etc.
Xi. Names related to Japanese utensils: Zanyuan, Armor, Pei Zi, Xiao Ge, Zui Malu, Liang Malu, Mo Sheng, Cai, etc.
XII. Names related to clothes and colors: Shirt, Manmalu, Skirt Generation, Purple Girl, Black Malu, Ayou, etc.
XIII. Names related to geographical names and topography: Guomalu, Mouluo, Nampo Malu, Jibei, Iseko, Yoshino, Iheyan, Danhai, Fuji Malu, Akihara, Sheng, Longxiong, Chunjiang, Cuo, Dahai, Island, etc.
XIV. Body-related names: Milk, Niang, Changfayuan, Amount, Hairy Man, Ugly Malu, Zimalu, and I Roll.
XV. Names related to actions: Zhenzu, Jima Lu, Shoubai, Qisu, Shengji, Traveler, Hug, Good, Bi, Rong, Shu, Kai, Guang, Sheng, Ying, Zhan, etc.
XVI. Names related to existence are Shan Malu, He Malu, Yu Malu, Zhen Xiu, Gao Zi, Mi Gao, Zhen Yong, Ming, Chang, Zhi, Hong and Jing.
XVII. Names related to quantity, order and position: Numeric, Decimal, Thousand Foot, Chihiro, Eight Thousand Generation, Five Hundred Countries, Hundred Villages, Ancient philosophers, Thirty percent, Zhenzhong, Zhongzi, Zhongmalu, Shangzi, etc.
XVIII. Names related to the deity of Confucianism and Buddhism: Jiu Naidu, Qiong Kiln, Xunru Malu, Daughter of Mencius, Amitabha, Monk Malu, Gentleman, Wuchang, Zhongyong, Wenxiong, etc.
XIX. Names of abstract categories: moral foot, morality, auspiciousness, grinding heart, truth, courtesy, luck and happiness.
2. Names related to the surname: persimmon ape, orange brothers, Li Malu, Chuan Xiaoying, Dan Hai San Lu, Jiamao Dachuan, Ishikawa Fish Malu, dried orange branches and Huashan Flower Malu.
Japanese women's view from their names: In ancient Japan, telling their names to men was tantamount to betraying their bodies to each other. Mentioning a woman's name is like touching a woman's body. It can be seen that this is the reaction of the original state of mind of the integration of name and thing.
If we look at Fujiwara's genealogy in Beijia, we can find that the names of ancient Japanese aristocratic women, such as Takako, Junko, Akiko, Tamiko, Laizi, Wenzi, Keiko and An Zi, are no different from those of ordinary Japanese women today. However, during the Heian Dynasty in Japan, adding "Zi" to the name was the patent of aristocratic women.
Shouyue Zhangzi's History of Women from Names starts with the analysis of women's names in Yimalu village, Danbo fishing village in Edo period, and points out that the names of ancient and modern Japanese women are mostly related to animals, and there are also many names related to plants. Its proportion is comparable to that of modern Japanese women. Among the plant names, most are related to festivals. Second, there is not a word "Zi" in the names of ordinary women in the Edo era. In addition, the names are all written in pseudonyms, not Chinese characters. It can be seen that the names of subaltern women in the Edo period were all two pseudonyms, and the names of * * sons were not used. In the Meiji era, all the differences in status and class were abolished, and everyone could use Chinese characters to name their names, and they could also use "* * Zi". Of course, there is also a gradual evolution process. In the Meiji decade (1877), it was rare for a common woman to be named * * Zi. In the 2th year of Meiji (1887), it reached 2% of the total. In the 3th year of Meiji (1897), it reached 4%. In the decade of Dazheng (1921), it reached 75%. Showa reached 85% in 1935. This phenomenon shows that the social status of Japanese women is gradually improving. After the second world war, they were more free. When they gave birth to a girl, they were completely free to name her according to their own wishes.
Child-based address and Japanese view of children
Today, Japan has entered the era of nuclear family (small family with husband and wife and children as the unit), and it is very common for newlyweds to call each other "warm", "you" and "feed". However, once the couple had a child, the address between the couple changed immediately. Wives generally call their husbands "father" and "father". Husbands generally call their wives "mother" and "mother". This change is very natural for the Japanese. It is very natural for elderly couples to be called "grandpa" and "grandma". This change in address is hard to find in Europe and America. This "child-based address" is an inherent traditional habit of Japanese people.
B. Taylor first put forward the concept of "child-based address" in his Primitive Culture. In primitive society, once a child was born, parents and their relatives no longer used the original address. But as the father, mother, uncle and aunt of the born child. For example, when a man named A marries a woman named B, people in the tribe still call A and B according to the previous habits. Once the child Y of A and B is born, people in the tribe no longer use the previous names, but use the names of "Y's father" and "Y's mother" to call A and B.. In this case, if people in the tribe still call A and B according to their previous habits, it means a contempt for A and B..
It was Kazuo Kawamura who first noticed this problem in Japan. He had been investigating the "child-based addressing method" with Nagano Island. He introduced the situation there in his later book Exploring Southern Culture (1939). "With that country, when the husband and wife have no children after marriage, the husband still uses the original address to his wife's parents and the wife to her husband's parents. Once a child is born, the address of the flag to the husband's brother and the address of the husband to his wife's brother are all child-centered, which has changed a lot, that is, the wife calls her husband's father and his father's brother "grandfather". Call father's sister "grandmother". Call her husband's brother "little father" and her husband's sister "little mother". At the same time, the husband's address to his wife's brother and sister has changed accordingly.
"After the birth of the child, it becomes very interesting for husband and wife to address each other's brothers and sisters. At this time, the wife calls her husband "new husband" and the husband calls her "new mother". The wife's own brother also calls her husband "the new father". The husband's own brother also calls his wife "new mother". It means a new father and a new mother. This is the so-called "child-oriented address method" from the standpoint of children. This kind of address with that country is not so much husband-wife centralism as parent-child centralism. In addition to that country, Kazuo Kawamura has also been to Miyako Islands, and investigated the custom of calling parents by the eldest son-based address method in Yiliubu Island. Kawamura believes that compared with that country, the appellation of the eldest son of Yiliangbu Island is much simpler and more lively. Kawamura assumed such a family, with a father named Chaojiao and a mother named Songsong. The eldest son is named Chao Jing, the eldest daughter is named He, the second son is named Chao Yuan, and the second daughter is named Zao. If mother goes out freely, people in the village will never say, "Where is Songsong going?" And I will definitely say, "Where the fuck is Chao Jing going?" When my father attends a party in the village, the villagers will definitely say, "Let's have a drink to his father!" " This appellation is still preserved in mainland Japan. In fact, this custom is maintained in all parts of Japan (mainly west of Kansai). In Yamaguchi prefecture, there are still sayings of "fathers of worship" and "fathers of worship".
This custom in Japan is a concrete manifestation of the "children's view of rice planting nationalities". It is very different from the "husband-and-wife-based address method" in Europe and America. The ancestors of Japan regarded the birth of a baby as "the birth of a god". When a child is born, the whole village will gather to bless him. There are many rituals of giving birth and raising children in Japan. Today's July 53 ceremony in Japan is a celebration ceremony for the boy to become a man from a "god".
Japanese local consciousness
Nostalgia and homesickness are by no means unique to the Japanese. However, its intensity is very rare. In the eyes of foreigners, it even reached an abnormal level. Japanese immigrants only get together with their own people abroad and never integrate with other nationalities. Even if someone succeeds outside, they will return to their hometown in anxious to return. The hometown of the Japanese is often not a place with beautiful scenery and rich products, but a place with poor and backward natural conditions. These overseas wanderers' attachment to the mountains and rivers of their hometown does not depend on the natural features. What they come back for is often some symbols linked to their childhood life. In the Japanese way of life and thinking, sometimes cruel and sometimes gentle natural customs play a very important role.
Digichiro's Love for the Native Land analyzes Japan's unique native land consciousness and love for the native land. In the process of personality formation, natural environment, heredity, social heritage and group (society) play a decisive role. And "the mountains and rivers of my hometown, the symbol of my hometown" unconsciously embodies these four decisive aspects. The "old" in hometown represents the meaning of the ancient, the old and the past, and also contains the elements that have passed. That is to say, it is not only original and primitive, but also historical and experienced.
from a very long historical period, the Japanese have formed a strong settled farming life. This historical fact makes the Japanese closely combined with the native land, which gives them a sense of unity and indivisibility between man and the native land. Nomads, on the other hand, tend to migrate according to the situation of prey and pasture. Therefore, these ethnic groups are often good at adjusting themselves according to the natural conditions and seasonal changes of aquatic plants. However, the life of farming people is based on occupying a certain area, and they can't change the natural environment and conform to the laws of nature through their own consciousness and convenience in life. This state of life is very similar to plants, that is, you can't leave the land, you must live with the land. For the Japanese, natural water and soil and human life are not isolated phenomena, but the major premise of life. In their view, nature is not an isolated phenomenon, but the nature of life and the soil and water of society. This kind of consciousness has always been a special component in the Japanese view of nature.
digging Ichiro also explained the local culture and local consciousness as follows: mountains and rivers, forests, changes of seasons, hometown, shrines, monasteries and cemeteries are not only an objective existence, but also related to people's life, labor, conversation, feelings, family, kin, relatives, villagers and related spring and autumn festivals, annual festivals, crown weddings and funerals, etiquette, human feelings, communication and so on. The inheritance and cultural activities derived from this are called "local compound". They are emotional expressions of personality and mind cultivated in a special natural environment. People who live in the village for a long time often don't consciously realize the existence of such feelings. However, once they know and understand a foreign land, this feeling begins to form. Being separated from the local society and exposed to different social environments, people realized the lifestyle and local customs of their hometown through comparison, so people expressed good feelings for fellow villagers living in a foreign land and formed specific groups according to this kind of consciousness. People call it the "township party". Of course, people who live permanently in the village also have "local consciousness". When dealing with people from other regions, the sense of competition rose sharply. This sense of competition is often based on a strong sense of superiority. People often say that "love for hometown" is also a manifestation of local consciousness.
Takeuchi Limei believes that Japanese local consciousness first appeared among the samurai class in the Middle Ages. The establishment of the samurai regime forced the samurai to leave their hometown frequently and perform tasks in other places. In modern times, due to the increasingly developed traffic, people living in foreign lands are even more excited to miss their hometown. In addition, the townspeople (urban people) who flowed into Shimonomachi in modern times were mostly from rural areas. These people are generally the second and third sons of farmers, who come to live in the city for business and learning skills. People who live in this environment look forward to their hometown and hope to return home one day to honor their ancestors. It is against this beautiful wish that they treat the harsh reality. Many people's shops are actually named after their hometown. After Meiji, Japanese cities developed by leaps and bounds. In order to be born, many rural youths poured into cities. They formed the Xiang Dang Group, the main purpose of which was to introduce their occupations, and internally formed a "master-slave relationship" arranged in the order of ancestors and successors. At the same time, while loving the country, the disadvantages of forming a party for selfish ends and only seeking benefits for small groups have also emerged. Until today, this influence still exists in the election of members of Congress.