浅层文化中断与深层文化中断

【作者】 李朝辉；

【导师】 庄孔韶；

【作者基本信息】 中央民族大学 ， 人类学， 2004， 博士

【摘要】 1980年代中后期，来华留学生大幅度增加，高等院校对外汉语教学和留学生教育交流活动的活跃，促使我们从开放式教育的角度来探讨教育的国际化。发展留学生教育有助于正面认识其他社会与文化，并在国家之间和人民之间谋求相互理解，建立友好的关系。 本文以日本留学生群体(社区)在中国的文化背景下，与他文化接触时的文化中断现象为主题，通过具体的分析比较，试图摸索出日本留学生文化中断的形态、特点、及其根源，文化适应的策略，以及他们文化展演的评价。 为了使在学校内外的参与观察过程和田野笔记方便纳入笔者的学术思维框架，本论文将在语言、文化和教育的三条线索之中，以大量实例和分析说明日本人在语言与非语言交流、文化的理念与认同、以及人性及其教化的特征。并在从古至今(特别时明治维新以来的百余年间)的跨时空观察，比较其带有可以变化和难于变化的文化中断的两种层化形态——浅层中断和深层中断。 所谓浅层中断是指这些文化中断多是外在的，表面的风习所致。只要了解，渐渐熟悉，无需强大的外在力量，自然而然地就会接受适应。这种文化中断发生后的适应状态不会挑战其作为某一族群成员所应该具有的文化身份，也不会动摇其文化认同。这就是浅层文化中断的含义。 而深层文化中断多表现在文化结构、价值观、信仰、意识与无意识等方面，它是一种文化特定内涵与族群认同长期濡化与内化的结果，透过文化中断的表现场景可以发现作为某一族群成员的文化身份的标志与象征。这种文化的深层中断一经形成便难于弥合。 人们日常的交流中呈现出各种不同的文化的携带者，因此，当他们相遇时，文化中断也随之产生。浅层文化中断多表现出形式上的、外显的特性，它对跨文化交流会产生一定影响，但一般不会阻碍文化沟通，并且可以适应。然而，深层文化中断多是内化的/根本的特征，它会成为跟不同族群成员之间沟通的障碍，而且，适应起来相当困难。当然，我们可以明确的是，所谓文化的深层中断和文化的浅层中断的边界并不是清晰可见的。因为无数文化中断事例总是混生有来源于内隐的族性原因，或外显的一般风习的原因，因为人们的语言、思维与行为的呈现本身就是复杂的。 由文化中断引出的文化适应的研究，直接涉及对日汉语教学的改善问题。由此，在跨文化的教学互动中，重点应放在沟通差异方面。加强跨文化的敏感性，提高跨文化的适应能力，对教学双方来说都是有必要付出的努力。因此，在跨文化教育领域，我们提倡双向适应。即以人类学所倡导的文化相对主义为准则，在相互尊重、平等互惠、谋求理解的原则指导下，进行开放式的国际理解教育。在教与学的互动中，学习者要适应教育者，教育者也应当主动向学习者靠拢。针对浅层文化中断，我们主张教师要主动帮助学生积极、有效地适应新环境和场景:针对深层文化中断，教师应以“文化调解人”的形象出现，避免强加于人，有预见性地减少文化冲突的发生，同时，合理引导学生体验跨文化的相互理解，培养学生跨文化的理解与直觉的能力。更多还原

【Abstract】 The middle and late 1980s witnessed the rapid increase of foreign students who came to China to study Chinese language and culture and vigorous communication of cross-cultures. On this basis I started my exploration in the educational internationalization from a perspective of open-pattern education. A better understanding of other societies and cultures will be built up in the development of education for foreign students, which benefits the peoples of different nations for a friendly relationship.In this dissertation a comparative study is taken on the cultural discontinuity of a group of Japanese students who study in China. Through the analysis and comparison the dissertation tends to explore the form, the features, and origin of cultural discontinuity with a proposition of the strategies of cultural adaptation and evaluation of the cultural demonstration.The process of participant observation and the field notes being taken into the frame of academic thinking, the dissertation will analyze the lingual and non-lingual communication, cultural conception and cultural identification, as well as the features of human nature when civilized, in the clues of language, culture and education. It also compares the changeable and unchangeable modalities, surface discontinuity and deep discontinuity.Surface discontinuity refers to the cultural discontinuity exterior, which is caused by superficial customs. A gradual understanding will, without external force, lead to the natural adaptation, which does not challenge the cultural identity that a specific clansman should have and in turn will not shake the cultural identity. It is the implication of the surface cultural discontinuity.Deep discontinuity presents itself mostly in cultural structure, concepts of value, religion, consciousness and unconsciousness, as a result of long process of enculturation and acculturation of ethnic identity in particular kind of social context. A symbol of cultural identity can be discovered in the context in which cultural discontinuity takes place. Deep discontinuity cannot be healed as soon as it occurs.The daily communication of people works as different culture-carriers. As a result, cultural discontinuity occurs when the culture-carriers meet. Surface discontinuity presents mostly formal and exterior features. It has effect on, but does not hinder cross-cultural communication. Deep discontinuity presents mostly essential and intrinsic traits, which will become the obstacles and even hinder the communication between different ethnic groups. However, it is very clear that the boundary between surface discontinuity and deep discontinuity is not very unambiguous. The reason is that numerous examples of cultural discontinuity mix with the interior or the exterior customs traits and thatthe people’s language, thinking and behavior are very complicated.Cultural-discontinuity-oriented research involves the improvement on Chinese teaching for Japanese students. In the cross-cultural teaching activities, we should attach our importance on negotiation of the differences. To strengthen the cross-cultural sensitiveness and the ability of cultural adaptation is of great necessity for both the teachers and students. We advocate bi-directional adaptation in the cross-cultural teaching field. Under the principle of cultural relativity and the direction of mutual respect, equal benefit and understanding, an open-style international education is to be undertaken. In the mutual influence of teaching and learning, learners should adjust to the educators’ style and vice versa. As for the surface cultural discontinuity, the teachers should actively help the students to adjust to the new environment. Encountered with deep cultural discontinuity, the teachers should work as the cultural "intermediator", trying to avoid cultural conflicts in advance, and meanwhile leading the students to the experiences of different cultures, so as to foster the students’ ability of cross-cultural understanding and intuition.更多还原