national values of france

Japanese values

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Japanese values are cultural assumptions and ideas 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, behavior 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 behavior 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 (和), 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 benefit.
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
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]

See also

Japanese political values

Shame society

Japan Unbound: A Volatile Nation's Quest for Pride and Purpose

References

Takeo Doi, The Anatomy of Dependence: Exploring an area of the Japanese psyche – feelings of
indulgence. Kodansha International Ltd.: 1973.
Chamberlain, B.H. (1883). A Translation of the "Ko-Ji-Ki".

"School bullying in Japan". BBC. Retrieved 2008-01-13.

Ruth Benedict, The Chrysanthemum and the Sword, 1946, page154

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.

External links

Chat and Consensus in the Japanese Traditional Meeting By Kazuo Sato

http://countrystudies.us/japan/58.htm
Cultural Values of Japan

Share this:

By Ruthy Kanagy, author of Moon Living Abroad Japan

Two young men dressed in urban fashion cross at the famous busy Shibuya intersection.

Two young men at the iconic Shibuya Crossing. Photo © Yoshikazu Takada, licensed Creative Commons
Attribution.

Japanese values are thoroughly rooted in all aspects of life, and will always impact family, work, and
social interactions. Family ties are strong in Japan and bind not only the living extended family but also
generations of ancestors. You may notice that Japanese are not physically demonstrative in public and
you won’t see any kissing and hugging on the streets. You do see friends and parents and children
holding hands. One of the ways families express warmth and affection is to snuggle around the kotatsu
(heated table covered with a comforter) in the winter, eating mikan (mandarin oranges) and watching
TV. Another way is to scrub each other’s backs in the family bath. Parents and children sleep together on
the family futon, often until the children are age 10 or so.

You will find that most people are very honest. If you forget something on the subway, you will most
likely find it at the lost-and-found office. Once I left a silver tray, which was a gift for someone, on the
train. I called the railway station and recovered it the same day. Another time I forgot my camera and
got it back again. I feel safe riding the subway at midnight. If you get lost in the city, there is no need to
panic; people are genuinely helpful. Don’t be surprised if they even lead you to your final destination.
And there’s always a kouban, or police box, nearby with detailed maps to help you find your way.

Shared Cultural Values of Japan

Every culture transmits values to its youth, first in the context of family, and then through the
educational process. In Japan, some of the core values are thinking of others, doing your best, not giving
up, respecting your elders, knowing your role, and working in a group. These concepts are taught
explicitly and implicitly from nursery school into the working world. From a very young age, Japanese
children are taught omoiyari (to notice and think of others). Students must pass difficult entrance
examinations to move to the next level of education, and in the process, they learn that ganbaru (effort)
and gaman (enduring) are more crucial in reaching their goals than innate ability.

In every social situation, identity and status are largely determined by age, gender, sibling rank, and your
year of entry to the group—which are also cues for the appropriate thing to say (or not) to each other.
Having clear social roles provides a sense of security and comfort, but it can also feel binding. For those
coming from a Western culture with a strong sense of independence, work situations where interactions
are based on age or seniority, rather than talent or ability, may feel confining and frustrating. Greater
awareness of cultural differences and values is helpful in understanding such situations.

Japanese values are reflected in the phrases used in daily interactions, which smooth relationships and
acknowledge the presence of others. Wherever you go in Japan, everyone knows the precise words to say
before and after meals, when you leave home, when you arrive at school or work, when you part with
someone and meet them again. When you enter a store, restaurant, bank, or post office, the entire staff
welcomes you with “Irasshai-mase” and showers you with “Arigatoo gozaimasu” when you leave. Soon
you absorb the rhythm of these expressions so thoroughly that you miss them when you leave Japan.

The most versatile phrase to learn before you go to Japan is “Onegai shimasu,” which means, roughly, “I
wish for” or “I sincerely request.” It’s the perfect thing to say when you introduce yourself, when you
buy something, when you ask a favor, when you order in a restaurant, and when you ask someone to
dance.

Island Mentality

Before going to Japan, you may expect that everyone will look the same, dress the same, live the same,
and talk the same. To a certain extent, this is true. Japanese people may appear to be more or less uniform
in dress or behavior. This reflects an underlying value of not calling attention to oneself in public,
especially among the older generation. However, Japan is neither monocultural nor monolingual. In
addition to Ainu, the indigenous people of Japan, a flow of people and ideas has entered the country from
China, Korea, Portugal, Spain, Germany, France, the Netherlands, England, North America, Brazil, and
elsewhere for at least 2,000 years. Buddhism and Christianity, the writing system, medicine, models of
government, business, and education, as well as sports and cuisine have derived—in part—from the
outside and become a part of Japanese culture. In turn, Japan has exerted an influence on many other
cultures.

The fact that Japan is an island nation with no land bridge to other countries seems to have an effect on
the Japanese psyche and identity. When I lived in Japan, people would say almost apologetically, “We’re
just a small island nation.” Overlooked is the fact that plenty of other smaller island nations, like
England, New Zealand, and Madagascar, don’t apologize for their size. On the flip side, a long history of
being isolated and battered by typhoons and earthquakes has fostered a sense of shima-guni konjo, or the
island fighting spirit.

Being surrounded by a vast sea, Japanese children are naturally curious about what’s on the other side
and express it in a song called Umi: “The ocean is so wide and big, I wish I could go see other countries.”
Maybe it’s this longing to see what’s on the other side that fuels the stream of millions of travelers who
take to the air at New Year’s, Golden Week (Apr. 29-May 5), and Obon (typically mid-Aug.), landing in
Hong Kong, Hawaii, New York, and Paris. Needless to say, these holiday periods are good times not to
plan your trip to Japan!
national values of france

Japanese values

From Wikipedia, the free encyclopedia

Jump to navigationJump to search

This article needs additional citations for verification. Please help improve this article by adding citations
to reliable sources. Unsourced material may be challenged and removed.

Find sources: "Japanese values" – news · newspapers · books · scholar · JSTOR (June 2007) (Learn how and
when to remove this template message)

Japanese values are cultural assumptions and ideas 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, behavior 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 behavior 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 (和), 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 benefit.
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
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]

See also

Japanese political values

Shame society

Japan Unbound: A Volatile Nation's Quest for Pride and Purpose

References

Takeo Doi, The Anatomy of Dependence: Exploring an area of the Japanese psyche – feelings of
indulgence. Kodansha International Ltd.: 1973.

Chamberlain, B.H. (1883). A Translation of the "Ko-Ji-Ki".

"School bullying in Japan". BBC. Retrieved 2008-01-13.

Ruth Benedict, The Chrysanthemum and the Sword, 1946, page154

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.

External links

Chat and Consensus in the Japanese Traditional Meeting By Kazuo Sato

http://countrystudies.us/japan/58.htm
Cultural Values of Japan

Share this:

By Ruthy Kanagy, author of Moon Living Abroad Japan

Two young men dressed in urban fashion cross at the famous busy Shibuya intersection.

Two young men at the iconic Shibuya Crossing. Photo © Yoshikazu Takada, licensed Creative Commons
Attribution.

Japanese values are thoroughly rooted in all aspects of life, and will always impact family, work, and
social interactions. Family ties are strong in Japan and bind not only the living extended family but also
generations of ancestors. You may notice that Japanese are not physically demonstrative in public and
you won’t see any kissing and hugging on the streets. You do see friends and parents and children
holding hands. One of the ways families express warmth and affection is to snuggle around the kotatsu
(heated table covered with a comforter) in the winter, eating mikan (mandarin oranges) and watching
TV. Another way is to scrub each other’s backs in the family bath. Parents and children sleep together on
the family futon, often until the children are age 10 or so.

You will find that most people are very honest. If you forget something on the subway, you will most
likely find it at the lost-and-found office. Once I left a silver tray, which was a gift for someone, on the
train. I called the railway station and recovered it the same day. Another time I forgot my camera and
got it back again. I feel safe riding the subway at midnight. If you get lost in the city, there is no need to
panic; people are genuinely helpful. Don’t be surprised if they even lead you to your final destination.
And there’s always a kouban, or police box, nearby with detailed maps to help you find your way.

Shared Cultural Values of Japan

Every culture transmits values to its youth, first in the context of family, and then through the
educational process. In Japan, some of the core values are thinking of others, doing your best, not giving
up, respecting your elders, knowing your role, and working in a group. These concepts are taught
explicitly and implicitly from nursery school into the working world. From a very young age, Japanese
children are taught omoiyari (to notice and think of others). Students must pass difficult entrance
examinations to move to the next level of education, and in the process, they learn that ganbaru (effort)
and gaman (enduring) are more crucial in reaching their goals than innate ability.

In every social situation, identity and status are largely determined by age, gender, sibling rank, and your
year of entry to the group—which are also cues for the appropriate thing to say (or not) to each other.
Having clear social roles provides a sense of security and comfort, but it can also feel binding. For those
coming from a Western culture with a strong sense of independence, work situations where interactions
are based on age or seniority, rather than talent or ability, may feel confining and frustrating. Greater
awareness of cultural differences and values is helpful in understanding such situations.

Japanese values are reflected in the phrases used in daily interactions, which smooth relationships and
acknowledge the presence of others. Wherever you go in Japan, everyone knows the precise words to say
before and after meals, when you leave home, when you arrive at school or work, when you part with
someone and meet them again. When you enter a store, restaurant, bank, or post office, the entire staff
welcomes you with “Irasshai-mase” and showers you with “Arigatoo gozaimasu” when you leave. Soon
you absorb the rhythm of these expressions so thoroughly that you miss them when you leave Japan.

The most versatile phrase to learn before you go to Japan is “Onegai shimasu,” which means, roughly, “I
wish for” or “I sincerely request.” It’s the perfect thing to say when you introduce yourself, when you
buy something, when you ask a favor, when you order in a restaurant, and when you ask someone to
dance.

Island Mentality

Before going to Japan, you may expect that everyone will look the same, dress the same, live the same,
and talk the same. To a certain extent, this is true. Japanese people may appear to be more or less uniform
in dress or behavior. This reflects an underlying value of not calling attention to oneself in public,
especially among the older generation. However, Japan is neither monocultural nor monolingual. In
addition to Ainu, the indigenous people of Japan, a flow of people and ideas has entered the country from
China, Korea, Portugal, Spain, Germany, France, the Netherlands, England, North America, Brazil, and
elsewhere for at least 2,000 years. Buddhism and Christianity, the writing system, medicine, models of
government, business, and education, as well as sports and cuisine have derived—in part—from the
outside and become a part of Japanese culture. In turn, Japan has exerted an influence on many other
cultures.
The fact that Japan is an island nation with no land bridge to other countries seems to have an effect on
the Japanese psyche and identity. When I lived in Japan, people would say almost apologetically, “We’re
just a small island nation.” Overlooked is the fact that plenty of other smaller island nations, like
England, New Zealand, and Madagascar, don’t apologize for their size. On the flip side, a long history of
being isolated and battered by typhoons and earthquakes has fostered a sense of shima-guni konjo, or the
island fighting spirit.

Being surrounded by a vast sea, Japanese children are naturally curious about what’s on the other side
and express it in a song called Umi: “The ocean is so wide and big, I wish I could go see other countries.”
Maybe it’s this longing to see what’s on the other side that fuels the stream of millions of travelers who
take to the air at New Year’s, Golden Week (Apr. 29-May 5), and Obon (typically mid-Aug.), landing in
Hong Kong, Hawaii, New York, and Paris. Needless to say, these holiday periods are good times not to
plan your trip to Japan!
A Comparative Analysis of Cultural Value Orientations of Indians and Migrant Indians in the USA

Pawan S. Budhwar, Habte Woldu, Emmanuel Ogbonna

First Published April 1, 2008 Research Article

https://doi.org/10.1177/1470595807088324

Article information

No Access

Abstract

Understanding the cultural value systems of nations is a key factor in anticipating the behaviour of
business managers and employees in a specific business environment. Many research studies have
acknowledged the impact of culture on communication across nations and its impact on business
operations, however no study has attempted to measure and quantify the cultural orientations of people
originating from one nation, but working in two different national settings. This study adopted
Kluckhohn and Strodtbeck's framework to examine cultural dimensions of a total of 580 Indian
respondents comprising two groups: 429 Indian natives living and working in India and 151 Indian
migrants living and working in the USA. It initially compares the cultural orientations of the total
population of each of the two groups and then examines cultural differences in the same based on
demographic characteristics consisting of occupation, gender, age, and level of education. The study
found significant cultural value differences between the two groups on both levels of analysis. The
theoretical and practical implications of these findings are discussed in detail.

Une analyse comparée des orientations de valeur culturelle des Indiens et des Indiens migrant aux Etats-
Unis (Pawan S Budhwar, Habte Woldu & Emmanuel Ogbonna) Comprendre les systèmes de valeurs
culturelles des nations est l'un des facteurs clefs pour anticiper les comportement des cadres et des
employés dans des environnements spécifiques. De nombreuses études reconnaissent l'impact de la
culture sur la communication entre pays et son impact sur les opérations commerciales ; aucune étude,
cependant, n'a essayé de mesurer et de quantifier les orientations culturelles des personnes provenant
d'un pays unique mais travaillant dans deux structures différentes. Cette étude adopte le cadre de
Kluckhohn et Strodtbeck's (1965) en vue d'examiner les dimensions culturelles de 580 répondants
indiens se composant de deux groupes : 429 sont des natifs indiens vivant et travaillant en Inde et 151
sont des travailleurs immigrés vivant et travaillant aux Etats-Unis. L'étude compare tout d'abord les
orientations culturelles de la population totale de chacun des deux groupes puis examine les différences
culturelles sur la base des caractéristiques démographiques (occupation, sexe, âge et niveau d'éducation).
L'étude met à jour des différences de valeur culturelle significatives entre les deux groupes quelque soit le
niveau d'analyse. Les implications théoriques et pratiques de ces résultats sont étudiés dans le détail.