Addressee Honorifics Research Articles

Allocutive imposters in the form of referent honorification

A special class of honorific constructions in Korean, dubbed as allocutive imposters in this paper, has the form of referent honorifics but expresses respect to the addressee. Allocutive imposters have unique properties that distinguish them from the well-known honorific constructions, referent honorifics and addressee honorifics. Furthermore, they are uniquely sales speech register. Focusing on their marked pragmatic function of being used only in sales discourse, this paper builds on Portner, Pak and Zanuttini (2019, 2022), a functional head c in the left periphery encodes [Formal] and [Status] features and contends that first, these features, in particular, the [Formal] feature which represents the source social relation between the speaker and addressee, can be utilized to encode the markedness of the allocutive imposters. Second, allocutive imposters have a clausal structure with multiple subject positions, the higher position of which is occupied by a null DP with 2nd person features that require checking by the Addressee in the left periphery. It will be shown that the proposed analysis provides an account for the unique properties of allocutive imposters without invoking any special syntactic mechanism.

1910년대 소설에서 나타난 상대높임법 연구 -이광수의 『무정』에 나타난 대화 양상을 중심으로-

본 연구는 1910년대에 나타난 상대높임법의 등급별 특징을 분석하여 현대 한국어의 경어법이 확립되어가는 시기의 것을 검토하는 데 목적이 있다. 이를 위하여 1910년대의 대표적인 소설 중 하나인 이광수의 『무정』에서의 대화 양상을 살펴보았다. 『무정』은 한국 최초의 현대 장편 소설로, ‘신소설’과 같은 근대 계몽기를 대표하는 텍스트와는 다른 양상을 보인다. 본 연구는 『무정』의 등장인물간의 관계를 위계, 친밀도, 공식성을 기준으로 분류하고, 대화 참여자의 상대높임법 사용을 분석하였다. 이 글에서 분석한 결과는 다음과 같다. 1910년대 이전 상황과 달리 해요체의 사용 비율이 높아졌다. 합쇼체는 친밀도가 낮은 관계에서 주로 사용되었다. 하오체의 경우 화•청자의 관계보다는 대화의 상황이 더 큰 영향을 미쳤는데, 직장 생활이나 결혼 약속과 같은 공적인 상황에서 사용되었다. 남성 동료 간에는 하게 체가, 여성 동료 간에는 해요체가 주로 사용되었다.

Comprehension of the Honorifics System by Learners of Korean

ABSTRACT This study investigates Korean language learners' understanding of the honorifics system based on 223 responses collected from learners studying in Korea. Due to its complexity, this system has posed many challenges not only for leaners to master it but also for teachers to effectively instruct it. Three factors—native language, length of residence, and proficiency level—that might affect learning of this system are examined to better understand where learners experience difficulty. The results of descriptive statistics show that first, the higher level the respondents were at, the higher level of understanding of the system they demonstrated; second, native speakers of Japanese performed better than native speakers of English and other languages, but only by a narrow margin in each case; third, learners who had been residing in Korea for more than six months performed better than those for less than six months, indicating that six months of residence was a borderline factor. In particular, learners' length of residence in Korea turned out to be a strong indicator for achieving a high level of comprehending the system as it was found to be statistically significant and this was the case especially in the context of “addressee honorifics.”

THE HONORIFICS EXPRESSIONS IN INDIGENOUS LANGUAGE OF JAVA ISLAND ETHNICS WITH RELEVANCE INTO ENGLISH

This research is a sociolinguistics study by examining greetings and verbs that accommodate honorific expressions in addressee, referent, bystander, and entire honorifics categories. This study also focuses on novel drama genre and women's struggle in upholding justice by Okky Madasari, Entrok, 86, Maryam, Pasung Jiwa, and Kerumunan Terakhir. The used descriptive qualitative method is analysis model of Spradley known as ethnography methodology that is highly domain analysis of data sources. Addressee honorifics well integrates into all kinds of them; they are in a kinship of family and relative, second personal pronoun, non-kinship of general society, occupational, religion, and local custom, as well as a verb.Furthermore, referent honorifics develops in almost kinds of them, and they are kinship of family, second personal pronoun, non-kinship of general society, occupational, religion, and local custom, as well as a verb. While by-stander honorifics flies in a half part of them, they are kinship of relative, third personal pronoun, non-kinship of general society, occupational, religion, and local custom. However, absolute honorifics consistently synergies with one part of them, it is religion.

From SCOBA development to implementation in concept-based instruction

Japanese addressee honorifics are clause-final forms, either masu-form or plain form, which are traditionally believed to be chosen based on wakimae, or discernment of the interlocutor’s social status, social distance, and the formality of the setting. Japanese language instruction uncritically accepts wakimae, while Japanese usage data show deviations from this prescriptive, norm-based system. Cook’s (1996, 1997) analyses guide an understanding addressee honorifics as part of how dialectic modes of self (Rosenberger, 1989) are expressed by children and adults at home. Seen through the lens of Vygotsky’s (1978) ontogenetic method, modes of self comprise a developmentally primary framework, with wakimae overlaying this earlier-established system; Japanese adults’ honorifics use can thus be understood as expressing modes of self while also guided by wakimae rules. For teaching Japanese addressee honorifics, modes of self provide an appropriate conceptual foundation for creating SCOBAs, materializations of the target concepts for pedagogical purposes. This paper follows the author’s process of developing SCOBAs to be used following Gal’perin’s (1978/1992) instructional stages for concept-based instruction (CBI). CBI using these SCOBAs in an intact third year Japanese class is presented, along with findings that illustrate the conceptual development of the entire class, focusing on the transformation in one student’s understanding and use of addressee honorifics forms.

『古今和歌集』詞書の「ハベリ」の解釈 : 被支配待遇と丁寧語の境界をめぐって

『古今和歌集』詞書の「ハベリ」の解釈 : 被支配待遇と丁寧語の境界をめぐって

Fitting in or Standing out? a Conflict of Belonging and Identity in Intercultural Polite Talk at Work

This study analyzes how American interns in Japanese companies use Japanese addressee honorifics to assimilate to new cultural and professional settings. Data are drawn from recorded interactions of interns’ regular work activities and are supplemented with follow-up interviews. The analysis uses Interactional Sociolinguistics to link micro-level discursive practices revealed in records of interaction to macro-level ideologies revealed in interviews. Results suggest that interns use honorifics to conform to ideological beliefs regarding politeness and formality in Japanese companies. However, the analysis also reveals that such attempts to establish social belonging may become the very means by which an intern’s foreign or outsider position is brought to the foreground. This happens as (i) overgeneralized ideologies lead to unnatural use of honorifics, (ii) appropriate use of honorifics triggers an ‘other-ing’ response from interlocutors, and (iii) interns use honorifics ironically to resist marginalization. This research contributes to an understanding of how foreigners establishing belonging in international workplaces, contending that belonging emerges in gradients, assimilation does not require ‘native-like’ speech, and attempts at conformity may be counterproductive.

An Analysis on Description of information about Addressee Honorifics in Korean Dictionary

An Analysis on Description of information about Addressee Honorifics in Korean Dictionary

정중 어법과 우리말 존대법 : 에스더기를 중심으로

A translator for honorific languages should be aware of not only the honorific system of the target text but also of politeness strategies of the source text. Korean translators of the Bible therefore must recognize unique deferential system (addressee honorifics) of their own language as well as the politeness strategies of the Bible.BR The study of politeness has become a major topic of pragmatics and socio-linguistics. However the interest of politeness started not from linguistics but sociology. Politeness theories were developed, in the field of language, by scholars such as Brown and Gilman (1960), Lakoff (1967), Leech (1983), and Brown and Levinson (1987). They investigated politeness as an universal language phenomena.BR Research into politeness strategies has been done by Hebrew scholars such as Miller (1996) and Revell (1996). According to their studies, the question of social status should be a major consideration. Although the study of politeness strategies has been done in classical biblical Hebrew, very little work has focused exclusively on late biblical Hebrew in general, and the polite language of the scroll of Esther in particular.BR The scroll of Esther is a good sample text for the study of politeness since it has many dialogues between an authoritative Persian king and his servants. All characters of the scroll know how to use politeness strategies and deferential languages. Their polite languages show that they know their place in the court. A character who is subordinate in status must use polite and deferential language to persuade the king to act as they wish. For example, the use of the third person for polite distancing displays deference.BR The last part of this study reviews how four major Korean Bible translations - New Korean Revised Version (1998); Common Translation of the Holy Bible (1999); Revised New Korean Standard Version (2001); and The Bible (2005) - have dealt with addressee honorifics, and evaluated their choices from the perspective of politeness strategies of the scroll. NKRV (1998) adopted the archaic honorific system, and remained uninfluenced by rapid linguistic changes during the last century. RNKSV (2001) and The Bible (2005) did not follow archaic and informal style but rather adopted the modern and formal honorific system. The honorific system of CTHB (1999) is composed of both formal and informal forms.

Comparative Study about the view of the Korean Addressee Honorifics

Comparative Study about the view of the Korean Addressee Honorifics

Discernment and variation: The actionoriented use of Japanese addressee honorifics

Discernment and variation: The actionoriented use of Japanese addressee honorifics

Discernment and variation: The actionoriented use of Japanese addressee honorifics

Discernment and variation: The actionoriented use of Japanese addressee honorifics

Three uses of kata ‘person’ in Japanese

Abstract The present article analyzes the use of kata ‘person’ in contemporary Japanese. The main data of the study are the speech of students talking to professors in 12 videotaped conversations. An examination of the data reveals three usages of kata, serving exalting, beautifying and ‘buffer’ functions. The exalting usage is the traditional classification of kata (sonkeigo), a type of referent honorific, while the other two are addressee honorifics. These additions reflect the general shift from referent-controlled to addressee-controlled honorification. One possible motivation for using the beautifying and ‘buffer’ types is the ease of showing politeness, instead of converting the predicate into honorific forms. It was also found that students used hito ‘person (NEUTRAL)’ and ko ‘child, kid,’ in addition to kata. The distinction suggests a possible tendency for kata to be used for out-group social superiors, hito for people in general, and ko for in-group social equals and subordinates.

Student honorifics usage in conversations with professors

The present study investigates student usage (and non-usage) of honorifics ( keego) in Japanese conversations with professors. The main data consist of 12 conversations with 22 native speakers participating. It was found that, even though the relative social status of the participants remains the same, honorific usage, including addressee honorifics ( desu/masu), varies greatly within the same discourse, as well as among individuals. Unlike what could be predicted from the recent reports that young Japanese speakers rarely use honorifics, a substantial number of the college students in the study did use them, and there was variation in the types of referent honorifics used. Also discussed are referent honorific avoidance strategies used by students.

A Feminist Approach to Bible Translation: Translating the Dialogue between Jesus and the Samaritan Woman (John 4.7b-26) into Korean Addressee Honorifics

A Feminist Approach to Bible Translation: Translating the Dialogue between Jesus and the Samaritan Woman (John 4.7b-26) into Korean Addressee Honorifics

The use and interpretation of addressee honorifics and plain forms in Japanese: Diversity, multiplicity, and ambiguity

The general public as well as researchers often subscribe to claims that there are socially agreed-upon rules of honorifics and that the use of honorifics is simply a matter of observing those rules. In this study, I first examine native speakers’ opinions posted on an online blog-site and illustrate the existence of competing ideologies of honorifics, suggesting that their use is not simply a matter of following rules. I then analyze six audio-taped conversations and show wide inter- and intra-speaker variation in the use of honorific and plain forms. I contend that such variation cannot be accounted for by rules that link linguistic forms directly to certain contextual features, no matter how many features are identified. While speakers may be constrained by what they think are societal norms, it is ultimately the speaker that determines the choice of these forms. I argue that such a choice reflects the affective stance the speaker strategically takes toward a given context on the basis of his/her beliefs about honorific use, and that the relevant contextual features are only indirectly indexed, or implicated, through the stance expressed by honorific or plain forms. This approach allows us to account for the diverse use of these linguistic forms as resources for constructing desired contexts, including relationships, identities, speech acts/activities, and settings. It can also explain the diversity, multiplicity, and ambiguity of the situated meanings of honorific and plain forms as indexical signs.

Politeness and Addressee Honorifics in Bible Translation : (Ji-Youn Cho, UBS Monograph Series, No. 11; Oxford: Marston Books Service, 2009)

초록·키워드 목차 오류제보하기 등록된 정보가 없습니다. 1. 들어가는 말2. 개요3. 논의와 제언Abstract

The role of the Japanese masu form in caregiver-child conversation

Using naturally occurring data, this paper examines in detail the masu form used by caregivers and children in interaction at home. The following questions are addressed: (i) Are addressee honorifics used in family conversation as a marker of politeness?; (ii) If not, what social meanings do they index in family conversation?; and (iii) What effects can we speculate that caregivers' use of addressee honorifics has on the socialization of children? The findings based on qualitative and quantitative analysis of the data show that the social meaning of the addressee honorifics used in interactions between caregivers and children is not that of politeness but that of presentation of public self. It is suggested that the children's understanding of the masu form as a marker of presentation of public self is crucial in interpreting this form as a marker of polite speech later in their life. The paper speculates that the use of the masu form in family conversation socializes children into the culturally important concept of omote ‘front’ as well as attention to form.

Japanese language socialization: Indexing the modes of self

From the perspective of language socialization, this article examines the use of addressee honorifics (the masu form) and their nonhonorific counterpart (the plain form) at home and in classroom interactions in elementary schools in Japan. Unlike the usual assumption that these forms are polite or nonpolite speech markers, this study finds that both at home and school the masu and plain forms are used as indexes of the modes of self, namely, “disciplined” and “spontaneous.” Children by the age of 3 understand these meanings and they continually participate in classroom activities that are regulated by the alternation of these forms. The study suggests that in this process children are socialized into the key cultural distinction in Japanese society, uchi and soto ‘inside and outside.’