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Journal articles on the topic 'Japanese Honorific'

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Published: 10 December 2022

Last updated: 29 January 2023

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1

Akagi, Nobuaki, Mio Bryce, and Hiroshi Suzuki. "Maji ssu ka? Isn’t that honorific?" Pragmatics and Society 11, no. 4 (November 20, 2020): 505–23. http://dx.doi.org/10.1075/ps.16002.aka.

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Abstract Japanese honorifics used by younger generations are dynamic sites of tensions and discrepancies due to disagreeable conceptions and interpretations among different generations and social groups. It has become a social issue in modern Japanese society often described as keigo no midare ‘disorder in honorific’. This article examines the increased use of ssu by young Japanese speakers as a substitution of the polite form copular desu. This honorific expression plays a role as a relatively new polite form to convey ambivalent emotions to express respect and concurrently their desire to seek affinity and engagement. By analysing Japanese fictions, popular cultures and online-blog comments on the use of ssu, we demonstrate diversity in the social perception of this new honorific.

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2

Christensen, Soren, and Yunchuan Chen. "Style shifts in Japanese video game commentary monologues." Proceedings of the Linguistic Society of America 7, no. 1 (May 5, 2022): 5227. http://dx.doi.org/10.3765/plsa.v7i1.5227.

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Honorific markers play an integral role in many languages, but their purpose and meaning are still widely debated. Ide (1989) claims a one-to-one relationship between social rank difference and linguistic form, but Cook (1997, 2011) proposes that honorifics are used to display a ‘disciplined self,’ which further indexes a variety of social meanings. This study examined style shifts between the honorific and plain form in Japanese video game commentary monologues. We found that instances of honorific form can be grouped into four categories regarding their contextual functions: to make an announcement, to indicate seriousness, conventionalized formulae, and to quote others. This conclusion supports Cook’s proposal.

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3

Lee, Kiri, and Young-mee Yu Cho. "Social meanings of honorific / non-honorific alternations in Korean and Japanese." Korean Linguistics 17, no. 2 (December 31, 2015): 207–41. http://dx.doi.org/10.1075/kl.17.2.03lee.

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The use of honorifics in Korean and Japanese is generally dictated by social factors such as age, status, and gender (Sohn 1999, Kuno 1987). Honorifics are marked by a well-defined repertoire of linguistic elements, including address-terms, specialized vocabulary, and verbal suffixes. Depending on the relationship between the interlocutors, an honorific form is chosen over the other available forms. Recently, researchers have been questioning whether the choice is wholly dependent on the relative status, or if other factors play a role in the selection process (Strauss and Eun 2005, Dunn 2005, Yoon 2015). This study focuses on the honorifics productively encoded by verbal suffixes. Unexpectedly, continual shifts between verbal suffixes are observed in a single speech situation. Based on the analyses of media data, we identify a set of social meanings encoded by these shifts. Furthermore, we show that Silverstein’s notion of “indexical order” (Silverstein 2003) is crucial for accounting for suffix alternation.

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4

Kishimoto, Hideki. "Honorific agreement in Japanese." Canadian Journal of Linguistics / La revue canadienne de linguistique 55, no. 3 (2010): 405–15. http://dx.doi.org/10.1353/cjl.2010.0015.

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5

Kishimoto, Hideki. "Honorific agreement in Japanese." Canadian Journal of Linguistics/Revue canadienne de linguistique 55, no. 3 (November 2010): 405–15. http://dx.doi.org/10.1017/s0008413100001626.

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Subject honorification is one well-known diagnostic for subjecthood in Japanese, and is often thought to target “subjects”. In this squib, I will provide a little more structurally oriented characterization of subject honorification, and propose that subject honorification involves agreement licensed at the level of vP: that is, subject honorification is rendered licit when an honorific head successfully agrees with an argument located in Spec of vP, comprising the honorific verb. It is suggested that the target of subject honorification can be defined without reference to the notion of “subject”, and that the “subject” orientation of subject honorification emerges as a natural consequence of vP-level agreement. The proposed analysis can capture one important exception for the “subject-orientation” generalization on subject honorification, which would remain unaccounted for if subject honorification were held to target only subjects. The facts of subject honorification also lead to the conclusion that when arguments undergo A-movement to TP, they need to go through all types of vPs in the clause.

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6

Shirado, Tamotsu, Satoko Marumoto, Masaki Murata, and Hitoshi Isahara. "Using Japanese honorific expressions." ACM Transactions on Asian Language Information Processing 5, no. 2 (June 2006): 146–64. http://dx.doi.org/10.1145/1165255.1165258.

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7

Doi, S. E. "Honorifics and the Japanese Bible: Goliath is “Ruder” than Pharaoh?" Journal of Translation 18, no. 1 (2022): 37–66. http://dx.doi.org/10.54395/jot-t8vm5.

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This paper is dedicated to the study of honorifics (lexically, morphologically, and/or grammatically marked polite/appropriate speech or language) in Bible translation. It includes a brief history of honorific studies, definitions of important terms (e.g., honorifics vs. politeness), challenges of honorifics in general, sociolinguistic factors or rules in Japanese honorifics, how honorifics are reflected in the Japanese Bible (e.g., pronouns, titles, familial terms, in-group vs. out-group, verbal honorifics including prefixes, suffixes, benefactives, imperatives), and specific issues or challenges found in the Japanese Bible. Unfortunately, the original languages of the Bible do not have much to say about honorifics. As such, translators are faced with difficult decisions, as the language may require every utterance to be marked as either “polite” or “casual” to some degree, i.e., one cannot keep the level of politeness “neutral.” I approach this issue of honorifics in Bible translation by observing how honorifics are reflected in one of the most read versions of the Japanese Bible, Shinkaiyaku Seisho 2017 ‘New Japanese Bible 2017,’ mainly focusing on the conversational discourse found within the New Testament, and particularly the Gospel according to Matthew. My hope is that this paper will contribute to raising awareness of honorifics, and at the same time provide some clues and a framework for those who are translating the Bible into languages which utilize them.

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8

Fernandes, Gonçalo, and Carlos Assunção. "First grammatical encoding of Japanese Politeness (17th century)." Boletim do Museu Paraense Emílio Goeldi. Ciências Humanas 13, no. 1 (April 2018): 187–203. http://dx.doi.org/10.1590/1981.81222018000100011.

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Abstract We analyze the description of the polite language in the early 17th century Japanese grammars, mainly the ‘large’ grammar (1604–1608) by the missionaries João Rodrigues ‘Tçuzu’ [the interpreter], S.J. (1562–1633), and the Japanese grammar (1632) by Diego Collado, O.P. (late 16th century–1638). Over 350 years of the Pragmatics established as a linguistic domain, one of the first Japanese dictionaries (1603–1604) introduced the designation of honorific particles and honored verbs. Rodrigues developed this terminology considerably, having analyzed accurately social and linguistic relationships and ways of Japanese reverence and politeness. He proposed an innovative linguistic terminology, inexistent in former European grammars and dictionaries, of which a part was followed by Collado: honorific and humble or humiliative particles, honored and humble verbs, honorable or honorific and low pronouns. Rodrigues also paid special attention to the women’s specific forms of address, describing their own ‘particles’. To sum up, the earlier 17th century Japanese grammars described pioneeringly what nowadays has been called as the Politeness Principle of Japanese or the honorific language of Japanese, termed as Keigo (respect language) or, academically, Taigū Hyōgen (treatment expressions).

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9

YOSHIMURA, YUKI, and BRIAN MACWHINNEY. "Honorifics: A sociocultural verb agreement cue in Japanese sentence processing." Applied Psycholinguistics 31, no. 3 (June 4, 2010): 551–69. http://dx.doi.org/10.1017/s0142716410000111.

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ABSTRACTCase marking is the major cue to sentence interpretation in Japanese, whereas animacy and word order are much weaker. However, when subjects and their cases markers are omitted, Japanese honorific and humble verbs can provide information that compensates for the missing case role markers. This study examined the usage of honorific and humble verbs as cues to case role assignment by Japanese native speakers and second-language learners of Japanese. The results for native speakers replicated earlier findings regarding the predominant strength of case marking. However, when case marking was missing, native speakers relied more on honorific marking than word order. In these sentences, the processing that relied on the honorific cue was delayed by about 100 ms in comparison to processing that relied on the case-marking cue. Learners made extensive use of the honorific agreement cue, but their use of the cue was much less accurate than that of native speakers. In particular, they failed to systematically invoke the agreement cue when case marking was missing. Overall, the findings support the predictions of the model and extend its coverage to a new type of culturally determined cue.

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Yogyanti, Devita Widyaningtyas, and Mery Kharismawati. "KEIGO DAN MUDHA KRAMA : RAGAM HORMAT PADA MASYARAKAT JEPANG DAN JAWA." Jurnal Pariwisata 8, no. 2 (October 1, 2021): 138–47. http://dx.doi.org/10.31294/par.v8i2.11504.

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ABSTRAKPenelitian ini adalah penelitian kualitiatif mengenai perbandingan budaya. Dalam hal ini, bentuk budaya yang dibandingkan adalah ragam bahasa hormat dalam Bahasa Jawa dan Jepang. Penelitian bertujuan untuk membandingkan dan mengetahui peranan ragam hormat dalam generasi muda di Jawa dan Jepang. Dari hasil penelitian diketahui bahwa ragam hormat dalam bahasa Jawa dan Jepang terdiri dari beberapa tingkatan bahasa. Tingkatan ragam hormat dalam bahasa Jepang adalah Sonkeigo, Kenjoogo dan Teineigo sedangkan dalam tingkatan ragam hormat dalam bahasa Jawa adalah Mudha Krama yang terbentuk dari Krama Inggil, Krama Andhap dan Krama. Dalam bahasa Jepang ragam hormat direalisasikan menggunakan leksem serta bentuk sintaktis, sedangkan dalam bahasa Jawa direalisasikan dengan leksem dan afiks. Pada perkembangannya bahasa Jawa semakin jarang digunakan di masyarakat Jawa karena fungsi basa krama telah digantikan oleh bahasa nasional, yaitu bahasa Indonesia, sehingga tidak ada kepentingan bagi generasi muda untuk menguasainya. Hal ini berbeda dengan keigo, yang hingga saat ini masih aktif digunakan dan dipelajari generasi muda Jepang yang ingin sukses dalam berkarir dan berkehidupan sosial. Kata kunci : keigo, mudha krama, ragam hormat, perbandingan ABSTRACTThis research is qualitative research about cultural comparison. The cultures being compared are Javanese and Japanese language honorific forms. The aims of this research are to compare and examine the roles of honorific form in the Javanese and Japanese young generations. The result shows that honorific forms in Javanese and Japanese consist of language levels. Sonkeigo, Kenjoogo, Teineigo are the variety of honorific forms (Keigo) in Japanese, while in Javanese the variety of honorific forms is indicated by Mudha Krama which has 3 variants, Krama Inggil, krama Andhap, and krama. In Japanese, the honorific style is realized using lexemes and syntactic forms, while in Javanese it is defined by lexemes and affixes. In its development, the Javanese language is become rarely used in Javanese society because the basic manner function has been replaced by the national language (Bahasa Indonesia. So there is no urgency for the young generation to master it. This is different from Keigo, which is actively used and studied by the recent Japanese generation who want to be successful in their careers and social life.Keywords: keigo, mudha krama, honorific form, comparation

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11

손미정. "Teaching Japanese honorific for university students." Journal of Japanese Language and Literature 76, no. 1 (February 2011): 223–40. http://dx.doi.org/10.17003/jllak.2011.76.1.223.

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12

Davis, Christopher Michael. "Pragmatic constraints on subject-oriented honorifics in Yaeyaman and Japanese." Semantics and Linguistic Theory 30 (March 2, 2021): 674. http://dx.doi.org/10.3765/salt.v30i0.4838.

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This paper explores cross-linguistic differences in the pragmatic con- straints governing the use of subject-oriented honorific verb forms in Japanese and in three varieties of Yaeyaman (Southern Ryukyuan). I show that plural subjects with mixed honorific status give rise to different felicity patterns in these language varieties, and argue that these differences arise from different rankings of competing pragmatic constraints.

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13

Tanabe, Kazuko. "The structural change of Japanese society and the simplification of honorific language. Including coverage of the university exchange programme and teaching of Japanese to foreign students." Impact 2021, no. 3 (March 29, 2021): 28–29. http://dx.doi.org/10.21820/23987073.2021.3.28.

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When learning a foreign language, it can prove difficult to become completely familiar with the intricacies of meaning and politeness as these elements have their roots in social and cultural contexts. In Japan, honour and politeness are of particular importance and, indeed, there exist honorific forms of the language. In the Department of Japanese Literature, Japan Women's University, Dr Kazuko Tanabe is working to improve the provision of language education for international students, which involves imparting understanding of Japanese society's honorifics. In her work, Tanabe is exploring the simplification of Japanese honorifics, looking at how far the language has transformed and the parallels with social changes. She is keen to shed light on the relationship between shifts in attitudinal expressions and social changes and is using a variety of analytical methods combining quantitative and qualitative research. In addition to analysing data, Tanabe constantly re-evaluates research methods and is not afraid to make changes. It is her belief that creating new research methods leads to new research fields. In order to advance the field, Tanabe is interested in collaborating with other researchers, particularly those involved in attitudinal expressions in foreign languages.

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Rahayu, Ely Triasih. "Sonkeigo Expressions in Japanese Translation of the Quran." MADANIA: JURNAL KAJIAN KEISLAMAN 21, no. 2 (December 29, 2017): 145. http://dx.doi.org/10.29300/madania.v21i2.605.

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Sonkeigo Expressions in Japanese Translation of the Quran. This study discusses sonkeigo expressions in Japanese translation of the Quran as a form of honorific to Allah, The Creator. This study focuses on surah al-Baqarah [2] verse 7-30. The sonkeigo is analyzed based on the changes of verbs referring to the acts of Allah, The Creator. A reference study is a method used to collect the data in this qualitative research. The data source is derived from the Japanese translation of the Quran scripture. The data is validated against Japanese native speakers and Arabic tafsir experts. Kayaba theory on the use of sonkeigo form as the honorific language in social interactions is employed. The research conclusion shows that one of the ways for men to respect Allah is by using sonkeigo expressions.

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15

Enyo, Yumiko. "Contexts and meanings of Japanese speech styles." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 25, no. 3 (September 1, 2015): 345–67. http://dx.doi.org/10.1075/prag.25.3.02eny.

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Interactants’ non-reciprocal use of Japanese speech styles, i.e., the addressee honorific masu form and the non-honorific plain form, is frequently treated as the salient feature constituting speakers’ hierarchical identities. The hierarchical identities in question in this study are senpai-koohai ‘senior-junior’relationships among Japanese college students. The paper presents analyses that demonstrate that the construction of these hierarchical relationships depends on context. The data derive from nine hours of audio recordings of dyadic and multiparty interactions among college students at the meetings of an extracurricular club. Conceptualizing on-stage and off-stage as frames of talk that function as context in this data set, the study finds that hierarchical identities are not foregrounded during on-stage talk, but can be foregrounded during off-stage talk when the participants’ club roles are not foregrounded; the use of non-reciprocal speech styles that lead to hierarchical identity construction is observed in this situation. On the other hand, hierarchical identities are backgrounded during on-stage talk when the participants’ club roles are foregrounded. The use of the addressee honorific masu form in this situation indexes that the speaker is engaged in a club role, such as discussion leader or participant.

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16

Akamatsu, Tsutomu. "Honorific particles in Japanese and personal monemes." La linguistique 47, no. 1 (2011): 37. http://dx.doi.org/10.3917/ling.471.0037.

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Jeoung, Jeoung-Mi. "Honorific prefixes in Japanese language during infancy." Japanese Language Association Of Korea 44 (June 30, 2015): 119. http://dx.doi.org/10.14817/jlak.2015.44.119.

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Sells, Peter, and Jong-Bok Kim. "Honorification in Korean as Expressive Meaning." Korean Linguistics 13 (January 1, 2006): 167–95. http://dx.doi.org/10.1075/kl.13.08ps.

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Abstract. Honorification in Korean elevates the social status of a participant in a clause with respect to the subject and/or the hearer. Honorific marking may occur as a nominal suffix, a special honor-ific form of a noun, an honorific case particle, an honorific marker on a verb, or a special honorific form of a verb. Previous accounts have proposed a specification [HON +], with unmarked forms typically being [HON -]. Our key idea is that honorific forms introduce a dimension of meaning, the expressive meaning of Potts (2005), which is privative, and hence simply absent from all non-honorific forms. All previous accounts fail with regard to three types of fact: first, the different expressions of 'honor-ification' do not mean exactly the same thing. Second, multiple expressions of honorific marking within the same clause progressively elevates the social status of the referent: the effect is cumula-tive. Third, under the traditional analysis, some nouns have to be given a spurious and ultimately inconsistent ambiguity. We further argue that it is mistaken to consider honorific marking to be 'agreement' between, say, a subject and a verb. This position puts us in contrast with all of the syn-tactic literature on Korean (and Japanese), and some of the semantic and pragmatic literature.

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Sugeno, Michio, and Takahiro Yamanoi. "Spatiotemporal Analysis of Brain Activity During Understanding Honorific Expressions." Journal of Advanced Computational Intelligence and Intelligent Informatics 15, no. 9 (November 20, 2011): 1211–20. http://dx.doi.org/10.20965/jaciii.2011.p1211.

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This paper discusses brain activity during the understanding of sentences from the perspective of Systemic Functional Linguistics. We focus on ideational meaning (propositional meaning in an ordinary sense) and interpersonal meaning (as is typically seen in honorific expressions). The present study is an experimental exploration of the spatiotemporal pathways of neuronal activation. Japanese sentences containing and not containing honorific expressions are compared in electroencephalography experiments. In these experiments, the sentences without honorific expressions have ideationalmeaning, but those with honorific expressions have both ideational and interpersonal meanings. Through the use of the equivalent current dipole source localization method, the spatiotemporal processes of activation of the brain are analyzed. There is a single pathway during the understanding of the sentences without honorific expressions; this pathway is mainly observed in the left hemisphere. On the other hand, there are three pathways in the case of the sentences with honorific expressions, two of which are observed in the right hemisphere. The remaining pathway is the same as the aforementioned single pathway. This fact strongly suggests that the common pathway is concerned with processing ideational meaning. The other two pathways observed during understanding of the sentences with honorific expressions are considered to be related to processing interpersonal meaning.

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Lee, Eun Mi. "Analysis of politeness strategies in Japanese and Korean conversations between males." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 28, no. 1 (February 13, 2018): 61–92. http://dx.doi.org/10.1075/prag.00002.lee.

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Abstract This study analyzed the uses and functions of speech levels and speech level shifts in natural conversations between two unacquainted males. Similarities and differences between Japanese and Korean languages have been investigated. For the Japanese language, speech levels do not clearly reflect the hierarchical relationships based on the interlocutors’ age by utilizing “non-marked utterance (NM)” This finding implies that modern Japanese people tend to avoid the use of honorifics which clearly indicates the hierarchical relationships between speakers at the sentence level. On the other hand, speech level shifts reflect hierarchical relationships between speakers, which means that Japanese seem to conform to normative language use at the discourse level. For the Korean language, both speech levels and speech level shifts clearly reflect the hierarchical relationships based on the interlocutors’ age. This result suggests that Korean have a strong tendency to preserve the normative honorific usage of polite forms according to age difference both at the sentence level and at the discourse level. These results suggest that speech levels, considered to be socio-pragmatically obligatory, have a strategic-use aspect for both languages, including the use of “non-marked utterances” and that of downshifts. It was also discovered that Japanese tend to use speech levels more strategically than Korean. Consequently, Japanese uses honorifics strategically in order to evade hierarchical relationships based on age, whereas Koreans tend to conform to social norms that derive from tenets of Confucianism, a philosophy emphasizing politeness toward older people; such practice encourages younger people to use polite forms to their elders.

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Chae, Seong-Sik. "A New Approach to Japanese Honorific Expressions Education." Korean Journal of Japanese Language and Literature 83 (December 30, 2019): 95–110. http://dx.doi.org/10.18704/kjjll.2019.12.83.95.

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Ikawa, Shiori. "Interpreting agreement: Evidence from Japanese object honorifics." Proceedings of the Linguistic Society of America 6, no. 1 (March 20, 2021): 228. http://dx.doi.org/10.3765/plsa.v6i1.4965.

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Agree is commonly considered to have no semantic effects (Chomsky 2000, 2001 a.o.). However, based on the behaviors of the Japanese object honorific (OH) construction, this work claims that Agree can affect interpretation in such a way that its result feeds a semantic predicate. This claim is based on two observations regarding OH. First, I examine a theoretically overlooked observation that OH is felicitous only when the object referent is honored by the subject referent as well as the speaker. I show that this observation suggests that the head responsible for the OH marking induces the interpretation that the subject and the speaker honor the object. Second, I examine the distribution of the honoree in OH and argue that the head responsible for OH marking accesses the object via Agree, in line with previous theoretical studies (Niinuma 2003; Boeckx & Niinuma 2004). I account for both observations by proposing that the honorific head serves as a semantic predicate honor, which finds its arguments via Agree.

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23

Almeida Santos, Caroline, and Philippe Humblé. "Nihon Goes West: Exploring the Non-Translation of Honorifics in the English Subtitles of a Japanese Video Game." Cadernos de Tradução 43, no. 1 (January 24, 2023): 1–26. http://dx.doi.org/10.5007/2175-7968.2023.e87234.

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Japan has a long tradition when it comes to graphic novels, animated series, films, and, more recently, video games. This popularity has gained international attention in recent decades, creating a market for Japanese-to-English translation. An example of such translations is the localized version of the video game Yakuza 0. Friedrich Schleiermacher, and Lawrence Venuti in his footsteps, argue that there are fundamentally two ways of translating: domestication and foreignization. However, what we find in the translation of Yakuza 0 is a hybrid way of working, which demonstrates that the issue is not as black and white. This paper focuses on the aforementioned game to draw examples and discuss the impact of honorifics on socio-cultural markers and relationship dynamics. First, an overview of the Japanese system of honorific characters is provided in order to understand why translators would choose to retain them in their subtitles. Second, we aim to discuss possible factors that lead translators and localization professionals to retain honorifics in their translation. Finally, we contribute to the broader discussion of ideological and cultural factors that influence the dynamics between source and target culture, by pointing to possible shifts in this relationship, in view of Venuti's critique of Anglo-American translation.

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任麗潔. "A Research on Japanese Honorific Expressions Education for Japanese Learners in China." Journal of Japanese Language and Literature 84, no. 1 (February 2013): 437–60. http://dx.doi.org/10.17003/jllak.2013.84.1.437.

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Baek, Dong-Sun. "An Analysis of Japanese Honorific State Applied to NIHONGOKENTEI." Japanese Cultural Studies 71 (July 31, 2019): 175–96. http://dx.doi.org/10.18075/jcs..71.201907.175.

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MIYAOKA, Yayoi, and Katsuo TAMAOKA. "USE OF JAPANESE HONORIFIC EXPRESSIONS BY NATIVE CHINESE SPEAKERS." PSYCHOLOGIA -An International Journal of Psychology in the Orient 44, no. 3 (2001): 209–22. http://dx.doi.org/10.2117/psysoc.2001.209.

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Hijirida, Kyoko, and Ho‐min Sohn. "Cross‐cultural patterns of honorifics and sociolinguistic sensitivity to honorific variables: Evidence from English, Japanese, and Korean." Paper in Linguistics 19, no. 3 (January 1986): 365–401. http://dx.doi.org/10.1080/08351818609389264.

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와타나베미치코. "The Analysis of Japanese Secondary Teachers’ Employment Examination - Regarding the Japanese Honorific Expressions -." Journal of North-east Asian Cultures 1, no. 29 (December 2011): 435–50. http://dx.doi.org/10.17949/jneac.1.29.201112.024.

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SHIRADO, TAMOTSU, SATOKO MARUMOTO, MASAKI MURATA, and HITOSHI ISAHARA. "System for Pointing Out Honorific Misusages in Japanese Speech Sentences." Journal of Natural Language Processing 13, no. 3 (2006): 243–60. http://dx.doi.org/10.5715/jnlp.13.3_243.

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이시야마데쓰야. "A study on the honorific systems of Japanese and Vietnamese." Japanese Modern Association of Korea ll, no. 46 (November 2014): 61–76. http://dx.doi.org/10.16979/jmak..46.201411.61.

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어수정. "The honorific expressions used towards the listener by Japanese workers." Japanese Language and Literature Association of Daehan ll, no. 38 (May 2008): 55–67. http://dx.doi.org/10.18631/jalali.2008..38.004.

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Sari, Rima Novita. "Japanese Keigo: ‘Situational Context Analysis’ and ‘Politeness Strategies’ in Violet Evergarden Anime." Chi'e: Journal of Japanese Learning and Teaching 9, no. 2 (October 23, 2021): 105–10. http://dx.doi.org/10.15294/chie.v9i2.48521.

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Honorific speech (politeness) or keigo is an ingrained part of the Japanese language and culture. The honorific speech may be difficult to say due to particular words, comprehension, and context-based in the Japanese business environment. As a work of modern culture, anime can be used to analyze and comprehend keigo in society. This study will analyze keigo based on context analysis and speaker strategies. The method employs a qualitative approach with data collected through content analysis from the first six famous anime works, namely Violet Evergarden. The two theories used in this study are Tokieda Motoki of Language Process Theory explained by Masako Naito and Brown & Levinson modified Politeness Theory by Hori. Based on the results, two theories could be interrelated to explain keigo, in which language process theory showed keigo politeness expression related to the ‘situation’ or ‘context’ or called bamen, and politeness theory employed the speaker's politeness strategy. The results demonstrated how the protagonist in the anime uses three types of keigo: sonkeigo, kenjougo, and teineigo, and how the situational context could affect the speaker's strategies. Situational context and speaker's strategies to use keigo could be utilized as educational tools in Japanese language pedagogy or another context.

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김동규. "A Study of Japanese honorific expression-SONCYOUTEICHOUGO ―Survey analysis in business Japanese text books―." Journal of Japanese Language and Literature 77, no. 1 (May 2011): 41–61. http://dx.doi.org/10.17003/jllak.2011.77.1.41.

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Saito, Junko. "Construction of institutional identities by male individuals in subordinate positions in the Japanese workplace." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 22, no. 4 (December 1, 2012): 697–719. http://dx.doi.org/10.1075/prag.22.4.07sai.

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This study qualitatively examines how male individuals in subordinate positions in a Japanese workplace construct institutional identities in superior-subordinate interactions in the workplace. The analysis demonstrates that the male subordinates’ use of the masu form (the addressee honorific form) in conjunction with their epistemic stance contributes to the display of different facets of institutional identities. It also shows that individuals in subordinate positions draw on various discourse strategies, such as incomplete phrases and the plain form (the non-honorific form), so as to obscure the social relationships between superiors and themselves, as well as to avoid performing the role of buka ‘work subordinate’, who is obligated to obey superiors. Confirming the findings of previous research on identity construction, this study demonstrates that by strategically manipulating their linguistic resources, male subordinates can display different institutional identities on a moment-by-moment basis in a given context. Furthermore, the study contributes to the examination of power relations in workplace discourse, as well as touching upon a gender difference in language use.

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Sugimoto, Ayumi. "The study of honorific education on practice of Japanese language expression." International Journal of Human Culture Studies 2021, no. 31 (January 1, 2021): 1–9. http://dx.doi.org/10.9748/hcs.2021.1.

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안증환. "The Comparison of the honorific expressions of the Korean and Japanese." Journal of Japanese Culture ll, no. 63 (November 2014): 111–29. http://dx.doi.org/10.21481/jbunka..63.201411.111.

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김용각. "A Study of the use of the Japanese honorific, -sasete itadaku." Journal of Japanese Language Education Association ll, no. 82 (December 2017): 105–19. http://dx.doi.org/10.26591/jpedu.2017..82.007.

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Miyaoka, Yayoi, and Shingo Tokimoto. "Neurophysiological base of Japanese honorific expressions: Human relationship in language use." Neuroscience Research 68 (January 2010): e408. http://dx.doi.org/10.1016/j.neures.2010.07.1808.

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Marion, Elisa Carolina. "Honorific Title and Power Distance in Japanese Companies in Wakayama Japan." Advanced Science Letters 23, no. 1 (January 1, 2017): 399–402. http://dx.doi.org/10.1166/asl.2017.7198.

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Li, Kai, and Kanji Akahori. "Development and Evaluation of a Feedback Support System with Audio and Playback Strokes." CALICO Journal 26, no. 1 (January 14, 2013): 91–107. http://dx.doi.org/10.1558/cj.v26i1.91-107.

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This paper describes the development and evaluation of a handwritten correction support system with audio and playback strokes used to teach Japanese writing. The study examined whether audio and playback strokes have a positive effect on students using honorific expressions in Japanese writing. The results showed that error feedback with audio has a positive effect on low-level students and that error feedback with playback has a positive effect on high-level students. While with-playback error feedback can enhance the episodic memory of high-level students, it can also impose an increased cognitive load on low-level students. Therefore, it is advisable for Japanese language teachers to use different feedback strategies and offer appropriate types of error feedback according to the level of students in order to enhance their Japanese writing skills.

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Kim, Yuni. "The Process of Changing the Modern and Contemporary Name of Stone Seated Bodhisattva from Hansongsa Temple Site and Its Meaning." Korean Journal of Art History 312 (December 31, 2021): 141–73. http://dx.doi.org/10.31065/kjah.312.202112.005.

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This paper studies the changing process of the honorific name of the Stone Seated Bodhisattva from Hansongsa Temple Site according to the modern and contemporary political and social circumstances. The National Treasure no. 124, the stone image, was carried out to Japan in 1911, donated to Tokyo Imperial Museum, and got the honorific name, 'Tara Bodhisattva,' and the record of the remaining Treasure no. 81, the stone statue, considered as Manjusri, was discovered in Korea. Also, The return of National Treasure no. 124 in 1966 is considered to be the significant event for the change of the honorific name again. There was a disagreement between Korea and Japan on the significance of the image. Japanese academia agreed to return the image because it considered the treasure was not worth possession whilst Korean academic circle treated it as a sculpture that represents the return of Korean remains scattered in Japan. After the return of the National Treasure no. 124, Stone Seated Bodhisattva from Hansongsa Temple Site has been studied actively through the methodology of stylistic analysis in Korean academia. As a result, the overall opinion that Manjusri as the National Treasure no. 124 and Samantabhadra as the treasure no. 81 should be reconsidered because, at present, due to the impairment of animal-shaped pedestals which is considered as the clear evidence for two figures, there is no way to distinguish which stone is Manjusri and which Samantabhadra. Through the above discussion this paper tried to reflect on the significance of the stone seated statues of Hansongsa temple site by looking at the changes of the honorific name tracing the modern and contemporary research history of the stone seated images.

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Li, Wenchao. "Acquisition of L3 writing proficiency in Hungarian Japanese learners." British Journal of Education 10, no. 10 (August 15, 2022): 15–23. http://dx.doi.org/10.37745/bje.2013/vol10n101523.

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The present study investigates writing proficiency in Hungarian Japanese learners to examine how language closeness between the mother tongue and any language acquired later in life might affect the learning quality of the second language. Writing proficiency is measured at two levels: syntactic complexity based on dependency distance, and lexical complexity using moving-average morphological richness (MAMR) and moving-average mean size of paradigm (MAMSP) measures. Study findings suggests that in terms of essay writing (writing style: simple), both MAMR and MAMSP of Japanese written by Hungarians are extremely close to native Japanese writing. Regarding email writing, which requires both honorific and humble forms of language, both lexical and syntactic complexity of Hungarian Japanese learners are characterised by slightly reduced richness than those of native Japanese persons, but remain very close. These outcomes based on a lexical and syntactic examination of Hungarian Japanese learners indicate that the mother tongue (L1) affects the quality of later language acquisitions.

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Wiyatasari, Reny. "REPRESENTASI KONSEP UCHI-SOTO DALAM BAHASA JEPANG." KIRYOKU 1, no. 4 (December 7, 2017): 37. http://dx.doi.org/10.14710/kiryoku.v1i4.37-47.

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Like a coin, language and culture are two things that can not be separated. Through language, we can see the concept that is owned by a nation. In this article, the author intends to write one of the concepts embraced by Japanese society, namely uchi-soto. The embodiment of this concept is visible from the language they use. The structure in the demontrative pronoun (kosoado), the give-receive verb (jujudoushi), the honorific word (keigo), the forms of personal pronoun are the many Japanese patterns that presenting the uchi- soto. This article aims to explain the form and expression of the basic Japanese use of the concept on the value of uchi-soto through various examples of sentences anad speech. The data used in this article is taken from various libraries, such as from textbooks, short stories and dialogue in Japanese movies.

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Astami, Timur Sri. "Kesantunan Bertutur yang Terimplikasi dalam Penggunaan Verba Keigo." Humaniora 3, no. 1 (April 30, 2012): 115. http://dx.doi.org/10.21512/humaniora.v3i1.3241.

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Keigo is variety honorific in Japanese language because there are aspects in which show patterns of respect shown to the listener. Keigo particular use can be seen on the verb form, consisting sonkeigo and kenjougo. The use of particular kinds of Keigo verbs consist of a principled kenjougo sonkeigo and civility. Keigo is important for Japanese learners, especially when they want to communicate attention to issues related between speaker and listener whom we said, what conditions, how the relationship with opponent , and more importantly, how to face protection of the partners. So that communication is established running properly and smoothly between speaker and listener.

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Cho, Eun-Young. "Survey of attitudes of Japanese Native Speakers and Korean Learners of Japanese towards Inappropriate Expression of the Japanese Honorific." Korean Journal of Japanese Language and Literature 69 (June 30, 2016): 107. http://dx.doi.org/10.18704/kjjll.2016.06.69.107.

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Bahng, YoonHyung. "In-depth studies on “hodo” used in honorific expressions in modern Japanese." Center for Japanese Studies Chung-ang University 57 (August 31, 2022): 49–63. http://dx.doi.org/10.20404/jscau.2022.08.57.49.

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藤原智栄美. "A Consideration of Honorific Language as Viewed by Korean Learners of Japanese." Journal of Eurasian Studies 8, no. 4 (December 2011): 237–56. http://dx.doi.org/10.31203/aepa.2011.8.4.012.

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Won-Sun, Won-Sun. "Analysis of Japanese Text for Tourism: from the Perspective of Honorific Education." Korean Journal of Japanese Language and Literature 65 (June 30, 2015): 259. http://dx.doi.org/10.18704/kjjll.2015.06.65.259.

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Shih, Pei Chun. "On the translation of Japanese politeness into Cantonese." Chinese Language and Discourse 11, no. 2 (November 24, 2020): 287–305. http://dx.doi.org/10.1075/cld.19009.shi.

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Abstract This paper utilizes the reconstructive nature of translation to examine how formal (neutral and honorific) and plain forms of Japanese are represented in Cantonese dubbing with the aim of exploring some common politeness features of Cantonese that the translator adopts in order to compensate for the difference between the two languages. Address terms that do not exist in the Japanese original, for example deferential terms and kinship terms, are inserted in Cantonese dubbing to represent different speech levels of Japanese. This paper further argues that such inserted address terms help to realize politeness by either recognizing the superior status of addressees or by including an addressee as an in-group member. Some cases of insertions also suggest strategic adoption of address terms in Cantonese. In addition to observing social norms and addressing each other appropriately, Cantonese speakers can also exploit address terms strategically to achieve specific pragmatic goals.

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Maruki, Yasutaka. "Keigo to use and to be used: Reevaluation of keigo learning in Japanese language classes." Journal of Japanese Language Education and Linguistics 6, no. 2 (August 31, 2022): 142–53. http://dx.doi.org/10.18196/jjlel.v6i2.14874.

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For Japanese language speakers, including native speakers, the formal expression of polite, honorific, and humble forms, called keigo, has been a great challenge to master. This research summarizes the challenges discussed by the previous researchers and will introduce three pedagogical methods of learning and practicing keigo: a conversation with one’s future self, the first encounter conversation, and a spiritual or sacred conversation. Different from methods introduced in previous researches, these methods focus on the use of keigo in one’s true self-expressions rather than reactive or objective expressions.

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