Japanese values

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Japanese values are cultural assumptions and ideals particular to Japanese culture. The honne/tatemae divide between public expression and private thoughts/feelings is considered to be of paramount importance in Japanese culture.[1] In Japanese mythology, the gods display human emotions, such as love and anger.[2] In these stories, behaviour that results in positive relations with others is rewarded, and empathy, identifying oneself with another, is highly valued. By contrast, those actions that are individualistic or antisocial (those that harm others) are condemned. Hurtful behaviour is punished in the myths by ostracizing the offender.

No society can exist that does not manage and integrate antisocial behavior,[citation needed] Japanese children learn from their earliest days that human fulfillment comes from close association with others. Children learn early to recognize that they are part of an interdependent society, beginning in the family and later extending to larger groups such as neighborhood, school, playground, community, and company. Dependence on others is a natural part of the human condition; it is viewed negatively only when the social obligations (giri) it creates are too onerous to fulfill, leading to, for example, suicide, which is a topic of great elaboration in Japanese history and culture. However, in the early part of the 21st century school bullying has become a topic of very great concern.[3]

In interpersonal relationships, most Japanese tend to avoid open competition and confrontation.[4] Working with others requires self-control, but it carries the rewards of pride in contributing to the group, emotional security, and social identity. Wa (), the notion of harmony within a group, requires an attitude of cooperation and a recognition of social roles. If each individual in the group understands personal obligations and empathizes with the situations of others, then the group as a whole benefits. Success can come only if all put forth their best individual efforts. Decisions are often made only after consulting with everyone in the group. Consensus does not imply that there has been universal agreement, but this style of consultative decision-making involves each member of the group in an information exchange, reinforces feelings of group identity, and makes implementation of the decision smoother. Cooperation within a group also is often focused on competition between that group and a parallel one, whether the issue is one of educational success or market share. Symbols such as uniforms, names, banners, and songs identify the group as distinct from others both to outsiders and to those within the group. Participation in group activities, whether official or unofficial, is a symbolic statement that an individual wishes to be considered part of the group. Thus, after-work bar hopping provides not only instrumental opportunities for the exchange of information and release of social tensions but also opportunities to express nonverbally a desire for continued affiliation.

Working in a group in Japan requires the development of successful channels of communication, which reinforce group interdependence, and the sense of difference from those who are not members of the group.[citation needed] Yet social interaction beyond that which occurs with individuals with whom one lives and works is a necessity in contemporary society. If the exchange is brief and relatively insignificant, such as buying a newspaper, anonymity will be maintained. But if the relationship is expected to continue over a long period, whether in business, marriage, employment, or neighborhood, great care is likely to be invested in establishing and maintaining good relationships. Such relationships are often begun by using the social networks of a relative, friend, or colleague who can provide an introduction to the desired person or serve as go-between (仲人 nakoudo?). The nakoudo most often refers to the person (or people) who negotiates marriage arrangements, including checking each family's background, conveying questions and criticisms, and smoothing out difficulties. But this kind of personal mediation is common in many aspects of Japanese life.[5]

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References[edit]

  1. ^ Takeo Doi, The Anatomy of Dependence: Exploring an area of the Japanese psyche – feelings of indulgence. Kodansha International Ltd.: 1973.
  2. ^ Chamberlain, B.H. (1883). A Translation of the "Ko-Ji-Ki". 
  3. ^ "School bullying in Japan". BBC. Retrieved 2008-01-13. 
  4. ^ Ruth Benedict, The Chrysanthemum and the Sword, 1946, page154
  5. ^ Ruth Benedict, The Chrysanthemum and the Sword, 1946, page155

 This article incorporates public domain material from the Library of Congress Country Studies website http://lcweb2.loc.gov/frd/cs/. - Library of Congress Country Studies.

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