No description available.

Thesis (MA)--Stellenbosch University, 2002. / ENGLISH ABSTRACT: The use of interpersonal verbal routines such as greetings is a universal phenomenon of human languages. All human speech communities have such formulas, although their character and the incidence of their use may vary enormously from one society to another. For several decades, greetings have been a recurrent object of inquiry for linguists and other human communication. Greetings are part of phatic communion, whereby people create ties of union and avoid silence, which is always alarming and dangerous. Communion among humans will often be marked in speech “phatically”. There is widespread evidence that greetings are an important part of the communicative competence necessary for being a member of any speech community. Greetings regularize patterns among members. Greeting has been often treated as if it was spontaneous emotional reaction to the coming together of people carrying overtly its own social message. Greeting expressions constitute an important part of the polite language. By greeting the speaker, indicates his attitude towards the addressee or starts a conversation with him. Greetings are often patterned expressions, which may vary among different nations. Most greetings perform primarily a phatic communion function; some greetings are used to convey information. Some culture does not operate non-verbal demonstration of respect of difference like bowing, or prostrating and kneeling, it makes up for this by insistence on the proper execution of verbal greetings, for example: Igbo culture does not operate nonverbal, whereas Japanese, Joruba and even Vendas they do practice these non-verbal demonstrations. Cultural performances are influenced by social variables such as the ages, sex and status of the interactants. / AFRIKAANSE OPSOMMING: Die gebruik van interpersoonlike mondelingse roetines, soos die handeling van groet, is ‘n universiele fenomeen van menslike taal. Alle menslike gemeenskappe het formules, alhoewel hulle karakter en die voorkoms van hulle gebruik, mag verskil van een gemeenskap tot ‘n ander. Vir dekades, was groet ‘n herhaalde onderwerp van ondersoek van taalkenners saam met ander aspekte van persoonlike kommunikasie. Die handeling van groet is ‘n deel van fatiese kommunikasie, waarby mense bande skep, en stilte vermy wat angswekkend kan wees. Kommunikasie tussen mense sal altyd na verwys word as faties in taalverskynsels. Daar is wydverspreide bewyse dat die handeling van groet ‘n belangrike deel van kommunikatiewe kompetensie is, wat noodsaaklik is vir 'n lid van enige gemeenskap geld. Groet reguleer voorbeelde van wedersydse verhoudings tussen groepelede. Groet is dikwels hanteer asof dit ‘n spontane emosionele reaksie by die saamkom van mense is wat hulle eie sosiale boodskap oordra. Die spraakhandeling van groet vorm ‘n belangrike deel van beleefdheidtaal. Deur te groet, bewys die persoon sy houding teenoor die ander persoon of begin om met die persoon 'n gesprek te voer. Die spraakhandeling van groet is dikwels voorbeelde van uitdrukkings wat verskil tussen verskillende taalgroepe. Die meeste groetvorme het ‘n primere fatiese gemeenskaps funksie, sommige begroetings word gebruik om informasie te verskaf. Sommige kulture maak nie gebruik van nie-verbale demonstrasies van respek of verskille soos neerbuiging of kniel, dit maak op vir die aandring op behoorlike gebruik van mondelinge begroeting, byvoorbeeld: Igbo kultuur maak nie gebruik van nie-verbale demonstrasies, waar Vendakultuur gebruik maak van hierdie nie-verbale demonstrasies. Kulturele belewenis van die groetvorm word beVnvloed deur sosiale veranderlikes soos ouderdom, geslag en status.

published_or_final_version / Chinese / Master / Master of Philosophy

published_or_final_version / abstract / Linguistics / Master / Master of Arts in Applied Linguistics

published_or_final_version / Applied English Studies / Master / Master of Arts in Applied Linguistics

Not available / text

Not available / text

published_or_final_version / abstract / toc / Linguistics / Doctoral / Doctor of Philosophy

No description available.

Japanese honorifics (JH) are challenging for learners of Japanese language to acquire due to their complex grammatical formulas. Textbooks tend to assume that the explanation of grammatical rules and drill exercises focusing on the rules are sufficient for learners to be competent in JH. However, functional issues related to honorifics such as how to use honorifics in socioculturally appropriate ways or how to deal with non-linguistic aspects of honorifics are likely to be ignored. The present study questioned the assumptions entailed in the traditional formoriented approach to teaching language, and examined an oral interview activity carried out by 24 students in a Japanese language course at a Canadian university. In this activity, the students interviewed Japanese professors using JH, and several types of data (i.e., the researcher observations and interviews with the participants and student written reflections on the interviews) were analyzed in order to find out students' practice (i.e., what students did) of and theory (i.e., how students perceived) about JH and oral interviews. The findings of the study present a very complex picture of students' practice and theory; they were engaged not only in the formation of the rules of JH but also in the functional areas such as non-verbal behaviour and conversation management. The data also revealed that students were very much concerned with functional areas during the interviews. From these findings, the study emphasizes the importance offunctions embedded in JH, and suggests that the Japanese teacher help learners acquire the functional competence dealing with JH as well as the linguistic competence.