从中西文化差异看英汉语言禁忌.doc

从中西文化差异看英汉语言禁忌摘要:语言禁忌是中西方普遍存在的一种社会文化现象。在不同的文化中, 语言禁忌的差异很大,本文试图从中西文化差异的角度分析英汉两种语言的禁忌，从而保证国际交往的顺利进行。关键词:语言禁忌;文化差异萨丕尔说:“Language is a guide to social reality.”语言禁忌作为一定社会的文化现象,其背后所依托的是一个民族深厚的文化蕴藏。文化的所指极其广泛,人类所创造的所有的物质文明和精神文明均属文化之列。人们在日常交际中并不是可以涉及任何话题,也不是可以随便地使用语言系统中的任何词汇。在一定的文化中,参与交际的人们都会不约而同地对某些话题和语言系统中某些词汇表现出“回避”行为。人们不愿、不能或不敢随便谈论那些话题或使用那些词汇。于是,语言中便出现了诸如此类的禁忌现象。英语中有些禁忌和汉语是一致的,但由于中西方的历史发展状况、社会制度和价值观念等方面的差异,也使语言禁忌的内容和形式在许多方面存有不同。下面本文从四个方面进行分析。(一) 称谓方式禁忌言语交际中怎样称呼对方是一个很重要的问题。汉语中称谓禁忌主要涉及讳名的风俗,祖先和长辈的名字都不能直呼。一般来讲,晚辈称呼长辈时应以辈份称谓代替姓名称谓,而且不论有无血缘关系均可以亲属称谓相称。如叫“爷爷、姥姥、奶奶、叔叔、伯伯”等。在人际交往中,不但晚辈忌呼长辈的名字,而且在不很熟识的同辈之间也忌直呼对方的名字,以示对对方的尊敬,通常人们以“先生”、“同志”、“师傅”相称,如此等等。而英语在称谓方式上不像汉语有那么多忌讳,基本上不存在忌讳问题,但也有一些严格的规则,特别是对王室成员、地位很高的神职人员的称呼是马虎不得的。当然,在大多数情况下用Mr 或Mrs ,Ms ,Miss 加姓即可。然而,如果已经了解到对方是社会地位高的人,譬如是doctor ,professor ,judge ,governor 等就得用其头衔加上姓或单用头衔称呼。(二) 词汇禁忌在涉及身体长相、体态方面的用词上英美人也大有讲究。他们一般不用ugly 来形容长相和体态不佳的人。而用plain ,ordinary 来代之,忌讳体态fat 或skinny 时,用 chubby ,plump 或slim ,slender 代之。在汉文化中,我们常用“你最近胖了”、“发福了”来恭维某人身体健康,但英语很少用fat 来表示体态发胖。因为说英语的人特别是女士们,对自己的体重和身体是很敏感的,你若说她胖了,她会很不高兴的。(三) 数字禁忌大家都知道数字4 、7 谐音的字“死”、“气”,所以人们在一般情况下不愿使用这两个数字。在选电话号码时,末尾是4 、7 的号码很少有人愿意选用;而6 、8 被认为是“顺”、“发”的数字,则被人们看重,末尾带6 、8 的电话号码曾一度被人们出高价抢购。“久”是9 的谐音,所以自古以来上层统治者都希望国泰民安,江山稳固,以便久治天下。于是紫禁城门上便有九颗大门钉,恰如所谓“九九归一”的说法。由于圣经中载有第13 个人犹大出卖耶稣的故事,英美人普遍反感“13”这个数字,因此在公寓旅店等高层建筑物上很难找到第13 层。(四) 禁忌话题英汉两种语言在这方面的差异较大,这主要是因为在汉民族和讲英语的民族看待事物的观念大相径庭。讲英语的人很重视privacy ,英语中有一句谚语:A mans home ishis castle. 其意思说:一个人的家(个人空间)是神圣不可侵犯的,未经允许不得入内,尤其是bedroom。而在中国并非如此。例如在北方的农村,请客人“上炕”是对客人的盛情款待。英美人办公桌上的东西都属于个人所有,外人一般不能随便看,即使一份报纸,也要征得对方的同意才能借来看。在中国人眼里并不如此。有的人未经允许就欣赏外教的影集,或看给学生作业上写的评语。对我们而言似乎是些平常之事,而对西方人来说,却被认为是对别人个人空间的侵犯。因此在与操英语的人谈话时,谈及对方年龄、经济、收入、体重、婚姻状况、宗教信仰、政治倾向等方面涉及个人的生活和隐私方面的话题是不得体的,除非非谈不可的情况(如在宾馆、医院、拘留所) 。从以上的分析,我们可以窥见禁忌语背后深层文化差异之一鳞半爪,而要穷尽语言禁忌所包含的深刻的文化内涵并非本文力所能及。语言禁忌这一普遍事实的存在说明了人类都有趋善趋美的心理,但这一共同的心理却是由不同的伦理道德、不同的价值观念等所驱动的。从现象走入本质可以使我们更加看清楚语言禁忌这一现象的实质,把握其发展的方向参考文献:1 Salzmann , Z. Language ,Culture & Society :An Introduction to Linguistic Anthropology. Westview Press ,Inc ,1993.2 Wardhaugh,R. An Introduction to Sociolinguistics. Basil lackwell ,Inc ,1989.3 Neaman ,J . S. & C. G. Silver. Kind Words :A Thesaurus of Euphemisms. Facts on File ,Inc ,1983.4 Crystal ,D ,Linguistics. Perguin Books Ltd ,1985.5陆国强. 现代英语词汇学M . 上海外语教育出版社,1983.6郁龙余编. 中西文化异同论C . 生活读书新知三联书店出版社,1989.7张开诚.胡安宇主编. 龙文化回顾与展望C . 青岛海洋大学出版社,1991.转贴于 中AComparativeStudyofLanguageTabooinIC(2)(2010-02-19 21:04:41) 标签： 杂谈IV The Cultural Taboos in intercultural CommunicationSince taboo is characterized by its nationalism, every culture has its own particular taboo which would not be shared by other cultures naturally. As a special phenomenon of culture, taboo is also related to value, belief, attitude system, etc. Therefore, the variation of taboo echoes the variation of culture. In intercultural communication, some matters may be regarded as taboo in one culture, but are not regarded as taboo in another culture. Since intercultural communication can best be understood as cultural diversity in the perception of social objects and events, a central tenet of this position is that minor communication problems are often exaggerated by perceptual diversity. To understand others worlds and actions, we must try to understand their perceptual frames of reference; we must learn to understand how they perceive the world. In an ideal intercultural encounter, we should hope for many overlapping experiences and a commonality of perceptions. Cultural diversity, however, tends to introduce us to dissimilar experiences and, hence, to varied and frequently strange and unfamiliar perceptions of the external world.Cultural taboos occur everywhere in communication. They vary from different social intercultural contact. Therefore, the classification of taboo also varies from linguists. This thesis classifies cultural taboos into four main sorts based on the differences between Euro-American and Asian cultures. These cultural taboos are about address terms; greetings and farewells; compliments, praise, requirements and declines; privacy and sensitive topics.Address terms appear at the beginning of the communication. Different nationalities have their likes or dislikes towards address terms. We can see some of the possible dangers in intercultural communication when different relationships are expressed through what appears, superficially at least, to be the same address system. The dangers are even greater if one learns the terms in a new address system but fails to appreciate how they are related to one another. The address system varies from cultural diversity. Chinese people, for example, are cultivated in the traditional culture atmosphere, formed the custom of respecting their ancestors and elder members of family. When Chinese people meet, they address each other in accordance with the counterparts age, status, intimacy, etc. Any violation of address would cause displeasure. In feudal China, the taboo of emperors name, ancestors name and elders name was taken for granted. Especially, the violation of the emperors name would take a risk of being killed. The children cannot address elders name directly; not to say their nickname. The younger generations name should not include the same character with that of his ancestors or parents (except family name). Even the same or similar pronunciation of the character is prohibited. So, in order to comply with such addressing taboo, some rich or notable family compiled a pamphlet of family members (family tree) which is called in China “家谱”.ix However, with the development of human civilization, some address taboos have been abandoned, while some address taboos remain for the sake of respect and politeness. Titles, however, have not entirely disappeared from use. Professional titles are still used, e.g. “老师” (teacher) and “大夫” (doctor), and skilled workers prefer to be addressed as “师傅” (master). There are many differences among the choices. “同志” (comrade) is used in situations that are somewhat neutral. There is also widespread use of “老” (old) and “小” (little) in conjunction with last names as polite forms not only between intimates but also to mark social distinctions between non-intimates. The Chinese address for a spouse is usually “爱人” (lover). The younger generation often addresses the elder people by using pseudo-kinship terms even if they havent any bloody ties.Contrasting with the rather complicated address system of China, Euro-American form of address reasonably is well described by a single binary contrast: first name versus title plus last name. The younger people can call their parents and grandparents name directly and they even use the same name with their senior family members, which would be regarded as the worst offense in China. On the contrary, Chinese forms of address, such as pseudo-kinship term, “老” or “小” plus last name and “teacher” or “lover” address terms are disgusted by Western people. Because they feel such address are unnatural. In North America and European countries usually address a new acquaintance Mr., Mrs., Miss, Ms., etc. To certain people such as doctor, professor, nurse, judge, president, director and military officials, title plus last name address form is used.V ConclusionIts undoubted that taboos are closely related to cultures involved in the intercultural context. In one sense, taboos block the successful communication. We know that there are several causes, such as belief, value, world view and social organization determine or arouse taboos. To eliminate taboo violation, a good way is to “stand in others heal”.As might have been analyzed in the former chapters, taboos, either universal taboos or cultural taboos, will be one of the most important problems we should deal with in intercultural communication. Since taboos vary from contexts, the difficulties we tumble the taboo blocks seem stronger. Actually, in intercultural communication, the universal taboos and cultural taboos are interwoven with each other because they are closely related to peoples assumption, value, attitude, etc. The study of peoples attitude towards taboo can facilitate people in cultural interaction. The variation th