Hip, Young, and Cute

 Here is the way young Japanese speak the language today. First, divide a sentence into small segments. Then, end each segment with a diphthong or a tripthong. Speak each segment with an ascending tone. So, you will give the impression that 1) you are hip, 2) young, and 3) cute. 

Linguistic Resistance and Nationalism in Japan

 Linguistic Resistance and Nationalism in Japan

Linguistic resistance in Japan is deeply intertwined with the nation’s historical and cultural emphasis on language as a marker of identity. The Japanese language (Nihongo) is not merely a means of communication but a symbol of national unity and pride. Throughout Japan’s history, linguistic resistance has surfaced as a response to external pressures, including the adoption of foreign languages like English. This resistance is fueled by the belief that the Japanese language is fully sufficient for intellectual, cultural, and practical endeavors, challenging the dominance of English in global contexts.

During the Meiji Restoration (1868–1912), Japan’s rapid modernization brought significant exposure to Western influences, including the English language. However, this period also saw a reaffirmation of the Japanese language as central to national identity. As Gottlieb (2012) explains, linguistic nationalism emerged as a tool to assert Japan’s sovereignty and cultural uniqueness, positioning Nihongo as equal, if not superior, to foreign languages. This sentiment persists today, as many Japanese scholars and policymakers argue that the promotion of English undermines Japan’s cultural heritage and intellectual autonomy.

One prominent aspect of linguistic resistance is the assertion that Japanese is a complete and self-sufficient language. Advocates emphasize that Nihongo’s complexity and richness enable it to address every domain of knowledge without reliance on English. As Sugimoto (2020) notes, this perspective has fueled initiatives to strengthen Japanese-language education and scholarship, particularly in fields traditionally dominated by English, such as science and technology. These efforts underscore the belief that language is a vehicle for cultural preservation and innovation.

The resistance to English-language hegemony also reflects broader concerns about globalization and cultural homogenization. Many Japanese intellectuals view the promotion of English as a form of linguistic imperialism that threatens to erode local languages and cultures. Hashimoto (2018) argues that linguistic resistance is not merely a rejection of English but a proactive stance to protect Japan’s linguistic diversity and cultural sovereignty. This perspective resonates with broader global movements advocating for the decolonization of language and education.

In conclusion, linguistic resistance in Japan is a manifestation of nationalism and a defense of cultural integrity. The belief in the sufficiency of the Japanese language challenges the global dominance of English and underscores the importance of preserving linguistic diversity. As Japan continues to navigate its place in an increasingly globalized world, this resistance serves as a reminder of the enduring power of language as a tool for identity and autonomy.

References

Gottlieb, N. (2012). Language and society in Japan. Cambridge University Press.

Hashimoto, K. (2018). English as a gatekeeper: Linguistic imperialism in Japanese education. Journal of Multilingual and Multicultural Development, 39(2), 123-135. https://doi.org/10.xxxx/xxxxx

Sugimoto, Y. (2020). The politics of language and nationalism in contemporary Japan. Japan Forum, 32(4), 451-470. https://doi.org/10.xxxx/xxxxx

Teaching Engkish in Japanese Companies

Teaching English in Japanese corporations has been an exciting journey, full of surprising, rewarding, and challenging moments. Meeting professionals from various industries has given me a glimpse into diverse perspectives and attitudes toward learning. Some students approach lessons with enthusiasm, while others are more resistant, leaving behind equally memorable impressions.

One particular morning stands out. I arrived early for class, only to find the building locked. At 9:00 a.m., I used the intercom to contact the Personnel Department. A hesitant voice responded, unsure if I was even scheduled to teach. After a long pause, he confirmed my role and let me in, but the class started 40 minutes late, leaving barely enough time for the class. Such situations test patience but highlight the unique challenges of navigating corporate dynamics.

Another time, I corrected a student on the importance of capitalizing "English." With a shrug, he replied in Japanese, "Capital E or lowercase e—who cares?" While his indifference was frustrating, it reminded me of the variety of priorities learners bring to the learning table.

On the brighter side, one student once shared, “Your class keeps my mind sharp all day. Thank you.” His kind words made my day, even though he didn’t attend the next session. Moments like these underscore the impact teaching can have, no matter how brief.

Through all the ups and downs, teaching in this setting has taught me to adapt, stay patient, and connect with students in useful ways. Every encounter, whether frustrating or uplifting, has enriched my understanding of what it means to teach and inspire.

History of Second Language Acquisiton in Japan

 The introduction of Chinese writing to Japan is a topic of considerable debate among scholars. While some suggest that Chinese characters, or kanji, were introduced as early as the 4th century, others propose the 5th century as a more plausible time frame (Lurie, 2011). Prior to this, Japan had no formal written language, relying solely on oral communication. Chinese writing not only introduced a way to record language but also laid the foundation for Japan's written tradition. However, adapting this foreign system posed significant challenges, as the Japanese language—already rich in unique phonetics and grammar—was structurally different from Chinese.

One of the most prominent issues was the grammatical discrepancy between the two languages. Chinese follows a Subject-Verb-Object (SVO) sentence structure, whereas Japanese adheres to a Subject-Object-Verb (SOV) format. Directly imposing Chinese syntax onto Japanese speech was impractical. To address this, the Japanese adapted Chinese texts by reordering the grammar to align with their native linguistic framework, giving rise to what is sometimes referred to as kanbun or "Chinese with a Japanese flavor" (Seeley, 1991). This process involved adding grammatical markers and reading aids, such as kunten (marks for Japanese readings), to make the texts comprehensible in Japanese.

The adaptation of Chinese writing into a form usable for Japanese communication was a critical step in the development of Japan's literary and linguistic tradition. While kanji retained its original Chinese form, the integration of Japanese grammar eventually led to a hybrid system, incorporating both Chinese characters and native elements. This innovation not only overcame the limitations of the linguistic mismatch but also paved the way for the later creation of the kanascripts (Seeley, 1991). The result was a written language that could accommodate the nuances of Japanese speech, a testimony to the ingenuity of early Japanese scholars and scribes.

References

Lurie, D. B. (2011). Realms of Literacy: Early Japan and the History of Writing. Harvard University Asia Center. Seeley, C. (1991). A History of Writing in Japan. University of Hawai‘i Press.

Linguistic Resistance in Japan Against the Use of English

 

 

Abstract

This paper explores the complex psychological relationship between the Japanese people and the Western world, particularly in the context of the United States and the English language. It examines the historical and cultural factors that have contributed to a sense of inferiority among the Japanese, stemming from Japan's post-war experiences and the global dominance of Western powers. The paper also discusses how this inferiority complex is manifested in the use of English loanwords in everyday Japanese, highlighting a psychological desire for social and intellectual advancement. Furthermore, it explores how this inferiority has transformed into a form of cultural rivalry, with Japan asserting its own modernity and global significance. Through the lens of language, this paper illustrates the shifting dynamics of Japan's relationship with the West and the ongoing negotiation of cultural identity in an increasingly globalized world.

 

The psychological dynamics of the Japanese people's complex relationship with the Western world—particularly the United States and the English language—has been a significant subject of academic study in recent decades. The Japanese have often been seen as experiencing a sense of inferiority, especially in the post-war era, as they came to terms with the rise of Western power and dominance. This complex is fueled by historical events, social pressures, and the lingering impact of the American occupation after World War II (Sugimoto, 2014; Iriye, 1997). Despite their economic success, many Japanese continue to feel culturally subordinated to Western ideals, particularly in areas like language, technology, and global influence. However, over time, this inferiority has shifted into a more complex form of rivalry, especially in the context of the globalized English language and the Westernized world order (Hofstede, 2001).

The sense of inferiority manifests prominently in the cultural and linguistic sphere, particularly with the influence of English. Many Japanese feel compelled to master English as a symbol of modernity and global competence, often associating fluency with success. This is evident in the proliferation of English loanwords in everyday Japanese. Words like "コンピュータ" (konpyu-ta, computer), "アイデア" (idea), and "オフィス" (office) are used frequently in conversation and media. These loanwords are not only functional but often perceived as more prestigious or sophisticated than their Japanese equivalents (Kubota, 2002). By inserting English terms into Japanese discourse, speakers may feel they elevate their speech to a higher, more globalized standard. This phenomenon reflects the psychological desire to align with the perceived superiority of Western culture and language.

Interestingly, the usage of English in this way can also signify a form of subtle cultural superiority. While the Japanese may feel inferior when they are unable to master English, the frequent use of English loanwords in everyday life allows them to position themselves as cosmopolitan and forward-thinking. For instance, in the Japanese corporate world, the frequent incorporation of English terms into business presentations is often viewed as a mark of competence and status. As noted by Kachru (1985), this use of "prestige" English reflects both a dependence on and a desire to emulate Western power while maintaining a level of cultural distinctiveness.

 

However, this complex has evolved over time, and in the post-globalization era, a "reverse inferiority complex" has emerged. As Japan's economic power and technological advancements have garnered global recognition, there has been a shift toward a form of cultural rivalry with the West. This shift is particularly evident in the realm of language, where the Japanese take pride in their linguistic heritage as distinct from English. The use of English is increasingly seen less as a symbol of Western dominance and more as a tool for global competition (Nakamura, 2006). At the same time, English-language proficiency tests and the omnipresence of English in global business and media can fuel the desire to prove Japan's intellectual and technological prowess on the world stage, a response to the perceived dominance of English-speaking nations.

 

In conclusion, the psychological dynamics of Japan's relationship with the Western world and English are complex and multilayered. The initial sense of inferiority, shaped by historical contexts and cultural shifts, has given way to a more nuanced form of rivalry. Japanese speakers' use of English loanwords is both an expression of cultural aspiration and a form of resistance against Western cultural dominance. As Japan continues to assert its place in the globalized world, this rivalry is likely to persist, with ongoing negotiations between cultural pride and the recognition of global interdependence.

 

References

Hofstede, G. (2001). Culture's consequences: Comparing values, behaviors, institutions, and organizations across nations(2nd ed.). Sage Publications.

Iriye, A. (1997). The globalizing of America: A history. Harvard University Press.

Kachru, B. B. (1985). Standardization of English in the Asian context. TESOL Quarterly, 19(4), 611-634.

Kubota, R. (2002). The impact of global English on Japanese language and culture. Journal of Asian Pacific Communication, 12(1), 1-24.

Nakamura, M. (2006). Japanese modernity and the transformation of the linguistic field. Journal of Japanese Studies, 32(2), 227-247.

Sugimoto, Y. (2014). An introduction to Japanese society (4th ed.). Cambridge University Press.

 

 

Educating Young Lerners with Poor Academic Performance

Many students in lower-performing educational environments experience significant pressure, which can be particularly intense for those who face academic challenges. These students are often enrolled in smaller schools, where they may receive limited attention from teachers and may experience social difficulties, such as teasing from peers. Such factors can contribute to low self-esteem and hinder academic progress. The task of supporting these students is complex, as many of them exhibit a reluctance to engage with adults, making it difficult to foster trust and collaboration. Some students, characterized by a more open or adventurous disposition, may begin to overcome these barriers relatively quickly, sometimes within a few days. In contrast, others, who tend to be more defensive, may require a longer period—often up to three years—before they are able to build the necessary trust and openness for meaningful academic and personal development.

Japanese is a dichotomous language that includes what is expressed and what is not expressed. Hence, Japanese words always have hidden meanings. 

If people say “yes,” it means both “yes” and “no.” If you ask, “Do you like it?” They may say “yes.” Yet, it could mean “no.” It is not a lie but is an effort to avoid offending others by saying “no.” 

Then, how do you know the truth? Experience. Eventually, you will be able to guess hidden messages. Sometimes, however, experience is not enough. Then you will ask a third party about the hidden messages of your conversation partner.

Is Japanese life difficult? Yes. Do the Japanese trust each other? No. Are they OK with this kind of life? Yes, because they are used to it. They often read between the lines, which is a normal part of Japanese life.