Like every country, Ireland has a rich history of celebrations, holidays, and festivals. While some of them are shared by the whole world, like New Year or Christmas, others are solely Irish peculiarity, like St. Patricks Festival, Bloomsday, or the Irish wake. Each holiday has its traditions, which are cherished by the natives and amaze the visitors of the country. Irish celebrations include national, public, and bank holidays, and also numerous festivals and rituals.
Holidays in Ireland
Festive activities are an essential part of Irish culture, and the country boasts of a vast number of them. The most important Irish celebrations are St. Patricks Festival and Bloomsday. St. Patricks Day honors the countrys patron saint and is held on March 17. This day is full of music and dancing along with food and traditional beer. The festival has become very popular and attracts millions of visitors annually ( The three biggest, 2016).
Bloomsday honors James Joyce, one of Irelands most famous writers. This event takes place on June 16 and involves many activities commemorating Joyces talent ( The three biggest, 2016).
The diversity of events in Ireland can satisfy the pickiest visitors: Cat Laughs Festival, Guinness Cork Jazz Festival, Dublin Writers Festival, Festival of music in Ireland, Galway International Oyster and Seafood Festival, Galway Races, Lisdoonvarna Matchmaking Festival this is just a part of a long list of fantastic events attended and enjoyed by thousands of people ( Festivals in Ireland, 2015).
The Irish Wake
The Irish have an unusual celebration of death called the Irish wake. The tradition combines the mournful part of a persons passing away with the entertaining part when family and friends gather to honor the deceased. This curious mixture of Christianity and Paganism has survived in various customs ( Irish wake, 2016, para. 1).
In the past, wakes started with female neighbors coming to wash the body of the deceased and get it ready to be put on a table, usually in the biggest room. The body was adorned with stripes of white or black. If it was a child, then the body was decorated with flowers. The room was filled with candles. It was a tradition for every man to take at least one puff of the tobacco placed there. This ritual was believed to prevent evil spirits from locating the body. The mirrors in the house were covered, and the clocks were stopped ( Irish wake, 2016).
When the body was put in the room, it was never left unwatched for the whole period of the wake. Usually, men watched it at night. In the meantime, they would eat, drink, and sometimes even play games an activity sharply criticized by the church. However, there was no disgraceful intention in such conduct people were just following the traditions ( Irish wake, 2016). The next morning, the body was taken to church four men would carry the coffin: first, the closest relatives, and on the way, they were changed by others in turn.
The traditions have remained almost unchanged over the centuries. Nowadays, when going to awake, people bring some food and stay from ten minutes to several hours, depending on how well they were acquainted with the deceased ( The Irish wake, 2016). The purpose of the ritual is to honor the deceased person and offer condolences to the grieving family and support them in a difficult time.
Mental Health Rituals in Ireland
The Asylum system in Ireland has had an astonishing duration and extent. In the middle of the twentieth century, the country had the highest use of mental hospitals: 710 beds per 100,000 people (Brennan, 2014, para. 1). Mental health rituals in Ireland are connected with the notion of recovery. A ritual is a reverential ceremony comprising a sequence of actions carried out in an established structure. In mental health, recovery does not always presuppose complete restoration of ones state in the usual meaning of physical recovery ( Recovery, 2016). Many people view the idea of recovery as a possibility to have charge of their life in spite of suffering from a mental problem. In Ireland, the specialists in the mental health area call such way of thinking the recovery model ( Recovery, 2016, para. 2).
While there is no strict definition of recovery, the Irish tradition determines hope as the leading approach. This hope is the faith that a person can return to a purposeful life in spite of mental problems ( Recovery, 2016). Irish ritual recovery process comprises an integrated view of mental disease concentrated on the person and not on the illness signs.
The ritual of recovery highlights the fact that even if people cannot manage their symptoms, they still can manage their lives ( Recovery, 2016). In Ireland, it is considered not to become free of a problem but to look beyond the mental difficulties, identifying and promoting peoples abilities, goals, and passions. Recovery may be a journey of self-exploration and personal development. Encounters of the mental disease may give people a chance for a transformation and finding new purposes, interests, and talents ( Recovery, 2016).
Conclusion
Irish holidays have a rich history and are sustained in modern times by the majority of the population. While some rituals bear entertaining characters, others are dedicated to serious issues. Natives enjoy their cultural traditions and invite tourists from other countries to share their exciting events.
Differences in cultural outlooks are a reality of modern living, especially about health approaches. While some cultures have embraced sophistication as a solution to health issues, others choose to turn to simple traditional remedies. This reality is a running theme in Anne Fadimans book, The Spirit Catches You and You Fall. Through this literary work, it becomes clear that when cultures that view matters differently interact, intercultural conflicts abound.
In Fadimans book, certain intercultural communication concepts prevail, making it easy for readers to identify the sources of conflict between various parties. Miscommunications in The Spirit Catches You and You Fall Down have their origins in small misunderstandings that degenerate into serious conflicts. As seen in the book, the interaction of distant cultures leads to obvious conflicts that require damage control before they degenerate into barriers of service delivery. In this case, the book pits the American culture against the Hmong culture. The author illustrates how the stubbornness of both cultures, as a result of clashing intercultural communications, leads to downright conflict and subsequent miscommunications.
These miscommunications lead to obvious oversights, such as wrong decoding of messages and instances where opposing parties fail to recognize that their goals are similar. The two opposing cultures in The Spirit Catches You and You Fall Down are both set in their ways, and this makes it hard for either faction to accommodate the beliefs of the other, given none of them is willing to compromise. This paper seeks to analyze the prevailing miscommunications in the story from an intercultural communications perspective.
Language barrier
Language becomes a significant factor in the pursuit of effective communication between various characters in Fadimans book. The main character in The Spirit Catches You and You Fall, Lia Lee, grows up in circumstances that make her susceptible to intercultural miscommunications. When Lee is three years old, she is diagnosed with epilepsy and this condition puts her parents on a collision path with doctors within her locality.
Although the conflict between the two factions degenerates into a pseudo-conflict, Lee remains at the center because both parties are working towards her wellness. The source of this conflict was because Lias parents and her doctors could not agree on a common approach when handling her. One of the factors that make this situation worse is the language barrier that makes Nao Kao and Foua feel sidelined. The two parents have relied on Hmongs culture to get to where they are, and dealing with English-speaking doctors makes them feel like they are in unfamiliar territory. On more than one occasion, Lees parents felt that they were kept in the dark about treatment details that were of interest to them.
The language barrier becomes one of the intercultural factors that put the characters in The Spirit Catches You and You Fall in a path of miscommunication. However, the complexities that came with bridging this barrier were most likely the course of the prevailing misunderstandings. Throughout the episodes of the book, a major language divide exists between the Lee family and the hospital employees. The fact that the two groups have an imposing differentiating factor between them amplifies their other differences. For instance, without an interpreter, no communication can occur between the two groups, whatsoever.
The presence of an interpreter does not simplify matters but it only serves the purpose of illuminating the other existing cultural disparities between the two groups. This fact becomes evident when Lia is diagnosed with epilepsy but the interpreter has no Hmong word that can translate this condition. Therefore, the interpreter substitutes epilepsy for quag dab peg, and when this term is loosely translated it means the spirit catches you and you fall (Fadiman 2012, 41).
In the end, two words mean different things but somehow describe the same phenomenon. Therefore, epilepsy to Lias parents is jargon but their daughters condition is a reality. In this case, language barriers end up highlighting the cultural miscommunication between the American doctors and Hmong patients. For instance, from this interaction, it becomes clear that Lias condition is purely medical to the doctor, but it has spiritual connections in the Hmong context. Eventually, interpretation from one language to another ends up creating a bigger divide between two cultures than what was originally intended. Words, in this case, can be seen as labels, but not as a means of identifying Lias condition.
Intercultural transitions
Another well-highlighted cause of intercultural disconnections in The Spirit Catches You and You Fall is the element of intercultural-transitions. The Lee family is a good representation of intercultural transition through their migration into the United States at the end of 1980. The family was particularly excited to gain residence in the United States, but things started changing fast for them. For instance, the family had not anticipated the herculean effort of being integrated into their new countrys culture.
This experience was only made easier by the fact that the Lees had relatives who were more accustomed to life in the United States. The author highlights some of the basic aspects of the American life that the Lees had to learn, including being accustomed to self-contained houses, harnessing the usage of electricity, and different cooking regimens. Soon after settling into their new home, Lias family was confronted with the issue of intercultural transition. Therefore, instead of struggling to adopt the American culture, the Lees main concern was maintaining their cultural integrity.
Fadiman underlines this fact when she reckons that what the Hmong wanted here was to be left alone to be Hmong (Fadiman 2012, 183). Consequently, the intercultural transition that applies to the Lees works in reverse because instead of wishing to fit in, this family was contented with standing out. This transition regimen is responsible for the exploding situation that ensues when the Lees are convinced that their traditional remedies can heal Lias epilepsy.
For example, if the family had been more open to intercultural transition it would have been easier for them to open up to American medicine. Interestingly, Lias family had taken up this approach as a method of reducing cultural conflict but their tactic ended up backfiring. The path of conflict that ensues from the Lees rejection of American culture seems to have no saving grace because it is parallel to the doctors approach to Lias health problem.
The situation is made worse by the fact that the doctors who attend to Lia expect a family that has lived in America for close to two decades to be at least culturally integrated. In the book, it is noted that the members of the Lee family still speak only Hmong, celebrate only Hmong holidays, practice only the Hmong religion, cook only Hmong dishes&and know far more about current political events in Laos and Thailand than about those in the United States (Fadiman 2012, 183).
The us versus them paradigm
The book reveals another cause of intercultural disconnection that manifests itself in the us versus them paradigm. This paradigm is responsible for how one cultural group sees another in the form of their similarities and differences. This notion is particularly true in cases where different cultural groups share a common ground. In The Spirit Catches You and You Fall, the Hmong and the American caregivers are at the center of this cultural paradigm. The two cultural groups have different beliefs but their goals are similar. Nevertheless, it becomes eerily difficult for Lias family and the doctors to consider their similarities.
For example, the doctors favor treating the sick child using medical prescriptions, but the family is suspicious about the number of pills that their daughter is being given. The situation becomes more complicated when traditional remedies are suggested, leading the doctors to be on the other end of the us versus them spectrum. The only manner through which the Lees soften their stand is by accepting traditional solutions that are available in the United States. Nonetheless, the two parties try to use the similarities of their goals to their advantage. This solution makes the intercultural disconnections between the two parties less severe.
In Fadimans book, intercultural miscommunications are a reality of life. However, three key factors exacerbate the situation including language barriers, intercultural transitions, and the us versus them paradigm. These three factors are an adequate method of analyzing the intercultural miscommunications that are part of this book. It is important to note that these obstacles can be found in any multicultural society throughout the world.
List of References
Fadiman, Anne. 2012. The Spirit Catches you and you Fall Down: A Hmong Child, her American Doctors, and the Collision of Two Cultures. New York, NY: Macmillan.
There are several distinct groups in the Middle East, ranging from political through religious to sectarian. Each of these groups has some distinct core values or principles that guide or inform its existence. These values justify its difference from the rest of the batch. There are various reasons why the differences exist. However, it is fascinating to note that, although these differences are present, the communities live in considerably peaceful existence until a certain force messes with their delicate balance.
In the Middle East, several cultures manifest themselves, especially through religious inclinations. The various religions include Islam and Christianity, amongst others. Islam is the most prominent of all these. The paper will focus on it as the predominant religion within the Middle East. Islam dates back to the seventh century when Muhammad established it as a religion and inspired quite a number of followers.
He was the leader of the Muslim congregation until 632 A.D. when he died. Upon his death, he left behind several priceless values and recorded teachings for his followers. These are still a unifying factor for all followers of Islam because, for instance, they all believe in the Quran. However, Prophet Muhammad did not prescribe a succession guideline leaving it to his followers to decide who should succeed him. The result of this predicament is that the followers differed in the opinion of who should take the throne. Some felt that the succession should trace the prophets bloodline.
In line with this case, Muhammads son in law, Ali, was the successful heir (Tristan 56). These were later to become the Sunni Muslims. The rest of Islamic believers felt that the most pious follower of Muhammad should take over. These became the Shiites. Since Islam is a culture within the context of this paper, these two subsections are sects at best. However, their influence all over the Middle East is irrefutable. Issues such as communities waging wars, people losing their lives and property, and rampant discrimination amongst others, are illustrative of the widespread effect of this division between sects.
The Sunnis are the orthodox Muslims. Their teachings and doctrines are close to the teachings of Muhammad. They form almost 90% of the entire Islam population. They are the group that advocated for Abu Bakr, who was the most pious Muslim after Muhammads death. They believe that the mantle of Imamship should fall on such an individual. The Shiites, as opposed to the Sunnis, believed that succession should remain within the prophets bloodline.
Their doctrines are more flexible in terms of interpretation. However, they adhere to the imams teaching with strict obedience. A compelling example is the recent political unrest in Iran, where the imam supported the less popular president. The entire country could do nothing about it (Hiltermann 799). This explains why Sunni Muslims do not attach so much significance to the title of the imam. However, the Sunnis are remarkably strict in their doctrinal application.
On the other hand, Shiite Muslims revere their imams, believing that these clerics play a divine role in their lives. Therefore, in countries like Iran, which has the majority of its followers being Shiites, more respect goes to the imam in relation to the state. Among the Sunnis, there are several sects, such as the Wahhabism of Saudi Arabia. On the other hand, the Shiites have sects such as the Druze in Lebanon, Syrian and Israel, and the Alawites of Syria.
Some of the common beliefs that both Sunnis and Shiites share include the five pillars of Islam. These include the shahadah or the recitation of the creed, There is no God but Allah, and Muhammad is his prophet ; both Shiites and Sunnis recite this creed. They all believe that Muhammad was the last prophet. The Quran, which contains the teachings in Islam and other customs, is another common denominator for these sects. It is the main source of scripture for any average Muslim.
However, the Sunnis are laxer in the interpretation of its laws as well as the practical application of these laws. The salah or the prayer of five times a day is a behaviour that is evident in all Muslims. They pray at dawn, mid-morning, noon, in the evening and finally before they retire. Before they pray, they conduct ablutions, wami, to sanctify their bodies. Sawm refers to mandatory fasting during the month of Ramadan. Muslims all over the world forgo food and drinks between dawn and dusk, and they are exceedingly strict with the observance of this law. For instance, travellers of more than 50 miles away from their homes should not fast.
However, after they get home, they should make up for their lack of fasting day for a day or face the imam for penance (Abidul-Halim 87). The same applies to lactating mothers, elderly Muslims, and anybody else that may be incapacitated. The religion is supremely practical and realistic. Finally, all Muslims exercise charity or zakah, which requires every Muslim to give alms to the needy according to ones capacity. Part of this principle is what the Muslims too advanced in age to fast practice. They forgo fasting and instead feed at least 60 needy Muslims. In addition, the two sects believe in the Hajj or the pilgrimage requirement for every Muslim. They believe that each Muslim should travel to Mecca at least once in his / her life.
Culture refers to the way of life of a certain group of people. It deals with such aspects like art, as well as life in general, including religion and the types of foods and clothing that a certain group of people wears amongst others. Consequently, it is safe to classify the difference between the nature of the divide between the Shiites and the Sunnis as sectarian because it deals with more than just the way of life. Their differences go beyond simply what the women or men should wear.
They are similar in most of these aspects. Exceptions arise from a much higher threshold such as the person that should succeed the imam, as well as whether or not the office of the imam as a cleric is higher or subjugated to the state. A more precise definition of sectarianism is narrow-minded beliefs that lead to the prejudice, discrimination, malice, and ill will towards members or presumed members of a religious denomination (Hiltermann 804). This is the perfect description of what is ensuing in Iraq, where the Sunnis and the Shiites are slaying each other based on the last names on their victims identifications or their backgrounds.
These differences are, therefore, sectarian and cultural as well as permissive of the influence of imperial forces like the US in Iraq. Of late, there are many rumours going round that the Shiites are executing a revival mission on an attempt to overthrow the Sunnis. Many people have many different opinions on this matter. However, the majority insists that this is not solely a religious matter and that the US has a substantial hand in the ongoing rivalries. Many Arabs fear Israel. They feel that the United States is trying to create a rift among Muslims so that they can stand a chance to conquer Islam and gain control of the oil resources (Reuven 234).
It is appealing to realize that, in all the main cities, which produce oil, Shiites sit on the capital of oil. However, they are still the poorer of the two sects. The present Iraq leader is Shiite. Most of the rumours began upon his ascent to power. It was the first time in almost a millennium that a Shiite had gained power. However, elite Shiites are critical of that idea stating that they are not proud of the Shiite leader that will advance disharmony within the Islam community. Instead, most Muslims prefer to cite Lebanons defeat of Israel as their source of pride. Moreover, they feel that Iraqs leader is conspiring with the United States government to try to overthrow the Shiite rule in Iran. This would mean that Iraq is instrumental in executing some secret American anti-Iranian campaign.
As mentioned above, most Arabs consider the United States and Israel, their most threatening enemies. The establishment of Israel as an imperial power, further, eroded any trust that people had in the imperial powers and their intentions in the Middle East. The United States, in particular has attracted so much negative publicity on its influence in the Middle East. Those fueling the Shiite-Sunni rivalry claim that the Shiites need to remember their place even though the United States armies are still in the Middle East.
Most Arabs vouch for the continued support of Tehran and its development of nuclear weapons although it is apparent that their reason for this is to develop their nuclear technology and eventuality use it to drive out American forces. The mutual feeling on the ground is that America is creating all the hype about Sunni-Shiite rivalry just to divert the worlds attention from its occupation of Iraq. This includes its activities there such as the CIA funding and facilitating the training of Israeli and Palestinian soldiers as a proactive measure against some unknown enemy. Part of this cover up plan also aims at diverting attention from the ongoing Israeli aggression. Israel is both a political and cultural entity.
This is because, at its creation, several political forces were at play. More specifically, its creators intended Israeli to become some puppet nation that they would also use as an administrative unit that they would use to run the matters in the Middle East. The rivalry between the Shiite and the Sunnis is, therefore, a ploy meant to push forward the American agenda in the Middle East and so they (Americans) come up with propaganda like talk of Shiite revival or the Shiication of the Sunnis.
The various revolutions in the Middle East are both the outcome of cultural differences and influence from external forces. This is so because for instance, if the Shiites are fighting the Sunnis, for whatever reason, they do so due to millennia of conflict between the two groups. It is true that other factors like the US intervention may further aggravate the situation, however, these forces are only taking advantage of already existing cultural disparities.
Secondly, since it is difficult to separate culture from politics, it is also a political problem. Culture influences politics because the politicians use cultural inclinations of the society they are in to garner support from voters. Consequently, if it favors them, they will fuel the political rivalry between the Shiite as and the Sunnis so that the people may be desperate for deliverance and in delivering them, gain sainthood in the eyes of the public. This bureaucracy is common in the western world. Therefore, it would not be extremely strange for Arabian politicians to employ similar tactics to garner support in their own systems.
If anything, their main contributors are westerners. The establishment of Israel was a dream that came to be realized by the Jews. After so much persecution, while living within the world, they needed a place, which they could refer to as their home. The Zionist or modern Jew attitude supports this hope. In Israel, the major reason for undertaking any action is to satisfy the three Jewish goals of reviving Hebrew as the national language and providing Jews with a safe environment to bring up families in a strictly Jewish culture. However, Israel comprises of both Jews and Arabs cohabiting within the society (Rubinstein 67).
Consequently, there are also several religions including Islam, Christianity and Jewish. It is necessary to balance these religions to ensure harmony in terms of national unity. That can be difficult because of the fundamental differences that separate these religions at their core.
Interestingly, the Druze, who are a sub-sect of the Shiites are also present in Israel. This means that, among the Islamic religion, there are also further differences that the state needs to manage. The pioneers of Israel in making Israel a pluralistic state solved most of the systemic disputes in advance. Consequently, the 20 % of the population that is Arabic can adapt to the society because it is not a nationalistic government. Had it been so, there would only be one religion as the state religion, Jewish. Moreover, the national language would be the Hebrew and the only people permitted to escalate the power ladder would be the Jews.
However, the pioneers thoughtfulness has settled many disputes. They have even curbed the occurrence of any foreseeable conflicts. This was a wise move because Jews moved from all over the world into Israel and by then there were already people living on the so-called promised land. After many bloodbaths with the indigenous population, the Jews finally settled for a practical solution that did not involve the purging of all non-Jews from Israel. The current Israeli government is a neat imitation of the American paradigm. The notion of inviting outsiders and allotting them an equal share in the states bounty is typical of the American behavior.
Such a behavior was evident during the election of an African American for presidency. Israel is, therefore, a result of both political and cultural influence on leadership and formative ideologies of the nation. However, these two concepts strike a delicate balance. Any excesses will result in tipping the scales either way. That would result in either political insurgence or cultural dogmatism, none of which is healthy for Israel as a nation. The tradition that holds Israel together has its roots in the 1948 Proclamation, which like Americas declaration of independence, outlines the most basic rules of Israel governance.
This paper provides a conclusive illustration of the Middle East in terms of socio-cultural and political inclinations. Presently, the Sunnis are not in polite terms with Shiites. Consequently, a lot of experts and elites from either side are coming up with possible explanatory theories for this discord including blaming it on the US government as one interested in the oil that is available in the regions. Others believe that the United States government is simply diverting attention from its occupation of Iraq and the political strife that Israel is propagating in the region. However, whatever the reason for the conflict, it is obvious that it is clearly both political and cultural.
Its political nature contributes to its sectarian traits. In the point of manifestation of this phenomenon, this case is the notion of families in the Islamic religion. All sects and sub-sects value family. They include several generations of these families. They also live together and invite relations to any festivities they are hosting. Another common culture is that of hospitality. The Islamic community is exceptionally friendly to all including strangers who may wander into their houses. They are generous with their food, shelter, and clothing. However, differences arise when some people in the religion differ on basic concepts.
After such a person together with his/her followers split from the rest, the automatic drift results in speculations about what the other does in the privacy of their worship places. This is the result of competition between the groups. Sometimes, this competition goes beyond basic besting of the opponent into intolerance, which results to death of either follower. Sadly, this is the situation among the Muslims in the Middle East.
Works Cited
Abidul-Halim, al-Ruhaim. The Dawa Islamic Party: Origins, Actors and Ideology. Abdul-Jabar, Faleh, (ed.). Religion and Social Movements in Iraq: Ayatollahs, Sufis and Ideologues: State. London: Saqi Books, 2002. Print.
Hiltermann, Joost. A new sectarian threat in the Middle East? Internaional Review of the Red Cross 89.868(2007): 795-808.
Reuven, Paz. Hotwiring the apocalypse: jihadi Salafi attitude towards Hizballah and Iran. PRISM Occasional Papers 4.4 (2006): 230-234.
Rubinstein, Amnon. The Zionist Dream Revisited: From Herzl to Gush Emunim and Back. New York: Schocken, 1984. Print.
Tristan, Pierre. The Difference Between Sunnis and Shiites, A Primer. Paris: Springler, 2009. Print.
Tourism the abstract thing now a day is the best service to earn a lot of tourism currency. The importance of this sector is growing rapidly due to geographical, political traditional, social and economic concerns. Now, tourism is going to be for the Asian countries for the rent few years. Malaysia, Thailand, India, Nepal, Indonesia, Singapore are the most closable destination for the tourist. While the tourist comes to a country for their recreation or for there the tourists come to close with the local people and culture. There they share their culture, views, news and even their values which do effects on both the tourists and locals culture. This effect can either be positive or negative. If we think it from the positive point of view, then we can see that when tourists visit to a country there they spend a handsome amount of money which ultimate contribute to the GDP of that country and an amount of it goes to the hand of the local people.
When the people have handsome income then their live standard comes up and upgrade their values and beliefs, tradition, nationalism and thinking, but one thing cant be left unmentioned here that is in some cases tourism turn the local culture as commodities. Here, our discussion will be on the cultural changes of Thailand and Malaysia through tourism. Thailand is one of the leading tourism destination of tourism sector to total export was 14% in 1995. For the last few years it has been rising dramatically. Now Thailand is drawing the attractions of tourists with the slogan, The land of smiles . This tourism sectors has created a lot of employment opportunity for the local people. From this they are generating income and increasing this living their values and developing this culture. The same thing is for the Malaysia. Malaysia with its multiculturalism is home to delightful festivals, celebrations and feasts all round the year. The Malaysia celebrates their cultural festivals nationwide as well as state-wide.
The Analyzing Factor as Religion, which Mobilizes the Culture
In the age of market economy, every capitalist country deserves the free entrance to another countrys economy and interact some common culture between them. However, tourism is potential part of economy. Before proceeding to the main point it will be better to define tourism and culture. Tourism is an economic component of a country that may be influenced by the components of culture such as nationalism, traditions and beliefs, popular culture, ethnicity gender or religion indigenous culture etc. However, here Religion is a most important factor to discuss that effects Tourism most. According to Esposito and Voll (1996), in the present age, the Muslim groups involve themselves into the domestic process. Muslims believe that their democracy is standing belongs with their religion, though their government or political system, ultimately, influenced with a global change.
Culture, Religion & Tourism and their Relationship
The word culture comes from the Latin word Cultura, which is related to cult or worship. In broadest sense, this term refers to the result of human interaction. So, culture is the acquired knowledge that people use to interpret experience and generate social behaviour. This knowledge forms values and creates attitude and influences behaviour.
There are some distinguishing nature of culture, those are:
Learned: Culture is not inherited of biologically based, it is acquired by learning and experience.
Shared: People as members of a group, organization or society share culture; it is not specific to single individuals.
Trans-generational: Culture is cumulative; it passed down from one generation to the next.
Symbolic: Culture is based on the human capacity to symbolize or use one thing to represent another.
Patterned: Culture has structure and it is integrated, a change in one part will bring change in another.
Adaptive: Culture is based on the human capacity to adopt or change.
Tourism is a significant economic sector of a country. Tourism is like as via of decentralizing the culture and sharing the amusement of fascinating things or festive. However, through tourism culture is diversified one country to another. It creates a global culture across the countries and makes the culture with mixing up to another via tourists.
Tourism of a country, depending on some conditions, attracts or motivates the people to a countrys culture and tradition. The conditions are as the attractions of traditional beliefs, variation of tribes, geographical fascination, structural beautification, religious value, festivals and cultural functions, natural heritage, and other facilities for tourism. All of these things are related to ones most important things like economy, culture and society. Ultimately, tourism is directly or indirectly related to the economy, culture and society.
Culture is the superior determiner to analyze a countrys whole socio-economic characteristics. The performance and output of tourism depend on the cultural strength of one. Religion is the part and parcel of culture, which ultimately affects the culture. Culture cum Religion is the thing which mobilizes every sector of a society and economy cum tourism. Culture is the superior determiner to analyze a countrys whole socio-economic characteristics.
Constructions of Culture and Promotion of Tourism (Malaysia vs. Thailand)
Tourism of Thailand: In perspective of culture
Kingdom of Thailand is a South- Asian country. Bangkok is the capital city. Thailands total area is 514000 square kilometers. It has a population of 61797751 (July 2001). Among this population Thai ethic thats ethnic origin lies in India, China or elsewhere with ethnic distribution as- Thai (80%), Chinese (10%), Malay (3%), and the rest are minorities (Mons, Khmers, hill tribes). And by 2050 its estimated population is 70295643. Thai and English languages are mostly used here. Literacy rate is 93.8% (1995). Buddhism is the predominant religion here. 95% of the total populations are Buddhist (Theravada Buddhism) (1991). Beside them 3.8% Muslim and 0.5% Christianity people live here. The government type of the kingdom of Thailand is constitutional monarchy. Tourism, textiles, garments, tobacco, cement, etc. are the main industries. Main agricultural sectors are rice, cassava, rubber etc. Tin, rubber, natural gas, tungsten etc. are common natural resources (Tourismthail).
Thailand is populated with fun-loving, smile-faced, happy-go-lucky people. People are proud for their fighting spirit. Thailand was known as Siam formerly. The important fact is that Thailand has never been colonized by any foreign power. It is the result of their struggles for centuries to hold their independence. This country has been influenced by different foreign cultures through their tourism specially. But still Thai culture has unique stuffs. According to Kislenko (2004) states that the development of culture remains in various sectors of society such as Literature, Theatre, Dance, Music, and Film, Art, Architecture and Design, Cuisine and Traditional Dress, Gender, Courtship, and Marriage, Festivals and Fun, etc.
Esterik (2002) concentrates on how the Thai state has fashioned a modern Thai identity and in the process created certain images of the Thai women. Esteriks discussion of these events shows how women and heritage site have both become commoditized and available to tourists as icons of Thailand. Esterik argues that the Thai concerned with beauty and appearance is a bridge linking national identity and public culture to prostitution and sex tourism (Esterik, 2002, p.131). Esteriks research found that provincial governors are encouraged by the Tourist Association of Thailand (TAT) to hold beauty contest to promote tourism and sales of local products Further local contests facilitate recruiting the most beautiful girls into prostitution (Esterik, 2002, p.153).
It is said that commoditized sex is not new in Thailand. Daughters repay debts to their parents by getting married wealthy men who can supply bride wealth, or by becoming a prostitute and sending remittances home. Either case sexual relations are not without cost.
Tourism of Malaysia: In Perspective of Culture
Malaysia is located in the south of Thailand in south-east Asia. Geographically it has an area of 329,758 square kilometres (127,320 square miles). The size of population is likely as 21,793,000 in July 2000 and current population growth rate is 2.01%. Malaysian economy mostly depends upon manufacturing, agriculture, technological acknowledgement, tourism, natural resources such as tin, oil and gas, etc. (Malaysia Country overview). Malaysia is almost an attractive tourist country in the world. To the Malays (native born Malays, known as Bumiputras) and the people from abroad, its almost fascinating.
With the view to geographical aspects, religion, indigenous culture and costume, traditional belief and community, Malaysia is enlightened by itself along with distinct features. Above upon average, this country deserves the priority to the Tourists choosing a Southeast Asian country. Though Most of the Malays are Muslim, the govt. of Malaysia announces it as a moderate Muslim state. Hourdequin (23 November 2007) explains overwhelmingly the influence of Islamicist threat in case of tourism. Hourdequin (23 November 2007) states that-
To deal with the Islamicist threat, Abdullah Badawi Mahathirs hand selected successor has continued in a tradition of moderate Islamic leadership consistent with the concept of Islam Hadhari, or civilizational Islam (Hourdequin, 23 November 2007).
Locally and to the visitors, Malaysia is called as Paradise. Visitors, at a glance, like this zone as well as like its geography, culture, tradition, belief and nationalism. Malaysia is paradise. Its sun-drenched eaches, enchanting islands, diverse flora and fauna, forest retreats and magnificent mountains are among the best in this region (about-malaysia.com. Mar-2006). Malaysia is a wonderland of south-east Asia. Its the land of multi-dimension and mythic culture. A multi-ethnic, multi-cultural and multilingual society, (Bhattacharya, 2005). With the combination of the community of the Malays (58%), Chinese (26%), Indians (7%) and other ethnic groups (9%) make a mix culture over Malaysia. The largest communities, Malays are Muslims. Though they maintain religious beliefs and restrictions of Malaysian law, they maintain respects upon Christian, Buddhist, Hindu and others. All of Malaysias communities open their doors to members of other cultures during a religious festivalto tourists as well as neighbors. Such inclusiveness is more than just a way to break down cultural barriers and foster understanding. It is a positive celebration of a tradition of tolerance that has for millennia formed the basis of Malaysias progress (InterKnowledge Corp., 1996-2006).
This religious belief of Malays makes a respective environment in various religious communities through internal and external of the country. Hourdequin (23 November 2007) said, Islam has always played a significant role as one of Malaysias important core values .
And this trend enhances the opportunity of tourism. Besides this, another incentive is the tribal groups. There are a number of tribal group (5% of total people) remaining with a distinguishing culture. The ancient native people of Malaysia are known as the tribal group. The majority of the tribes live in the Sarawak and Sabah. Major tribe group of Sarawak is Dayak who still live in traditional longhouses. Another tribe is Orang Asli, lives in peninsular Malaysia.
People of this country have been surviving in the existence of their culture and costume for a long period of time and they are continuing their successes. With preserving a balance with nature, this country is possessed as a coloured and beautiful one with the touches of Malays and tourists. Many functions and festivals colour this Paradise respectively whole over the year. Thats, however, attracts tourists form every corner of the world. A huge 20.7 Million foreign tourists came to Malaysia in 2007 and crossed 20.1 Million mark set as the goal for the Visit Malaysia 2007 campaign. Maximum tourists visited the country came from ASEAN countries followed by Japan, China and Australia. Now experts are targeting new markets, which include India and the Middle East (RNCOS Retail Sector Research. January 14, 2008). Some reputed Tourist zones of Malaysia are as follows- Kuala Lumpur A Passage Back in Time, Penang Pearl of the Orient, Kuantan; Malacca Historical City, Sarawak Cultural Village, The eye of Malaysia etc.
Constructional Comparison of the two countrys Religious Culture
Since the 10th century to 1930s Malaysia was in colonial curse. Its political sovereignty was to the British and economic sovereignty to the Chinese. Malaysia reformed as an independent country in 1957, after the Sino Japanese war in 1930s (About Malaysia and Bhattacharya, 2005). But Thailand, from the beginning, was never been a colony of other. So with the viewing historically, Malays influenced vastly politically and economically by others which was a fact for influencing their culture. Politically, Malays economy is controlled much by the construction of its govt. religious policy. According to Hourdequin (23 November 2007), Malaysia needs trade from all quarters, not just the Muslim world, and thus Mahathir and then Abdullah Badawi have sought to maintain a moderate Muslim state in the heart of Southeast Asia that still holds on to a core Islamic identity.
Besides, the Thai have developed their politics and economy with their own way accompanying with their own culture. Malaysia has been developing rapidly since 1971. So culturally, the Thais are enriched more because of their long independency in their policy and economy. Being influenced through the religious culture, there are some expected views of estimations of the contribution of travel and tourism on Malaysian and Thai economy extracted by WTTC (World Travel and Tourism Council) for the year, 2008, as their previous performance are as follows
WTTC League Table Extract: 2008
Contribution of Travel and Tourism on economy
Thailand (%)
Malaysia (%)
Travel and Tourism GDP in the total GDP
14.1
13.2
Travel and Tourism Employment in the total Employment
10.6
11.6
Real growth of Travel and Tourism total demand
2.4
5.9
Travel and Tourism Visitor Exports in the total Exports
9.5
7.8
Source: Web.
In the sense of tradition, its more distinct than Malaysia. Structurally, there are some symbols of development of Malaysia and Thailand. There are various city excitements such as buildings, parks, city streets, transports, etc. In Malaysia, large numbers of high raised buildings are the attractions of Malaysia. Such as Petronas Twin Towers, one of the largest towers in the world located in the heart of the capital city Kuala Lumpur. On the other hand in Thailand, large number temples are seen over every city. As a Buddhist country temple is possessed as a part of its culture. Thereby, temple can be called the icon of Thailand. Mulder (2000). in his book Inside Thai Society, said about the beauties of Thailand as Thailand is often called The Land of Smiles, a sobriquet which sounds at once pleasant and mysterious.
Besides, there are lots of natural views across both of the two countries, known as the tourists sights, are mind-blowing amusing, admiring, fascinating, heavenly to the people. There are many beautiful islands, hills, beaches lakes etc. over Malaysia and Thailand.
Religion is an important factor for influencing the culture. Malays and Thai people both are respectful to their religion. As a Muslim dominated country, Malays are very careful to their religion, although they make their country free for the tourists. They maintain their religious constitutions at all. This belief makes a religious culture in side the country and also makes a fair and peaceful country for tourism. Besides, Thais are also respectful to their religion. But here religious beliefs are not so limited but liberal than Malays. It deserves a liberal religious cultural environment through its name Kingdom of Thailand. The King in Thailand was believed to be participating in divinity; hence the need for images in state ceremonies and Brahminical rites. Idealized religious images in royal regalia were made to remind worshippers of the late monarchs, and the images became sanctified in response to the belief that the spirits remained in them (Flores, n.d. p.5).
Therefore, tourists enter here more freely. Through there remains secular religious culture, Thailand is influenced by foreign culture mostly. As Malays are influenced by the religion and they have the respects about their religious culture as well as the religious values, beliefs, they are more collective than Thai people in their family strength and status where Thai people believe in free culture and they are not strength in collectivism. The Thai people, however, because of their high ambition of being rich and multi-national culture, they scattered into individualism. In this circumstance, those of two perspectives are effective to attract the tourists differently.
Another constructional component of culture is the tribal group. Tribes colour the culture and attract the people to be coloured. These promote the culture to enlightening tourism. However, tribes exists their ethnic features through both countries. Specially, in Malaysia, ethnic group are more powerful than Thailand. Bumiputras are Muslim dominated native born people.
Though prostitution is, however, a negative approach of promoting the culture, even than it stands as a significant position with regards to promoting the tourism world. This draws attentions of many international tourists easily. Culturally, as the Thai people are more liberal, however, they are habituated largely to this. Its a common belief of the Thai women that they can bear their parents through this profession and can easily be rich. But Malays, as Muslims, are not much habituated to like secular culture like Thai people.
Considering those motivations, the governments of both of the two countries are aware about the development of tourism, tourists satisfaction and the policies that effect tourism.In the final decades of the twentieth century, an important type of Muslim leader/intellectual became prominent, playing a significant role in Muslim reconceptualisations of religion and international relations (Esposito, December 2000).
Esposito (December 2000) also exampled as a prominent leader of Malaysia as Muhammad Mahathir Muhammad. Economic growth of Malaysia and Thailand is increasing continuously. Tourism deserves a great contribution on economic growth. Now a days, Thailand and Malaysia play potential part in the influencing the Tourism sector of Asia. Malaysia plays their religious factors fairly. There has less Islamic outer problem from abroad in Malaysia rather than other Islamic country like Pakistan, Afghanistan, Iran, Iraq, etc. Malaysia has been free from the radical politics and confrontation that government repression has produced in other parts of the Muslim world (Esposito, and Voll, 1996, p.148)
Culturally those two countries are developed with its own traditions, beliefs, values, ethics, etc. As we know, culture directly or indirectly influence the prominent factors of a country such as economy, society, individual factor, politics, etc. and ultimately Tourism. Hence, Religion, Culture and Economy those are vital factors for Malaysia and Thailand, and inter-related with one another.
Conclusion
As Thailand is the icon of south-east Asian tourist zone, Malaysia plays also as a roll model country in this zone. We have already seen that the backbone of this legendary valuation of tourism is culture. Both of the countries are enriched culturally. With distinction of multi-cultural, multi-ethnic and multi-lingual view, these two countrys religions are different as well as cultures are mostly different. The clusters of culture of both countries impact differently on their local and international tourism. In spite of different religious beliefs and values through the two countries, the common constructions of culture are maintained across there to increasing the attractions of tourism locally or internationally.
For example, Travel facilities (accommodations, traditional and international hotels and restaurants, foods and drinks, etc.), Cultural function, Tribal variation, Govt. policy, Nationalism, Cultural motivation, Better public relation, Tourist satisfaction, individuals attitude and ethics, Natives hospitality, etc. are maintained with a symphony in both countries. Those factors are related somehow religion. In thus way, people, being influenced by religion, promote there culture as well as they promote their tourism industry. Really Thailand deserves the title Kingdom of Thailand and Malaysia truly is possessed in the slogan Malaysia Truly Asia. However, though south-east Asia holds less than of 11% of world tourism, its increasing its percentage day to day, Thailand is now the most leading country and Malaysia, as well as Singapore, Indonesia, is an up-coming leading country in tourism in south-east Asia. So, it can be said that these countries will probably be the kingdom of tourism world very soon to the Asians and the others.
References
About Malaysia Malaysia An Oriental Tourists Haven and an Anthropologers Delight! Travel Information. Web.
about-malaysia.com. (2006). About Malaysia Malaysia Travel Information Guide. Web.
Esposito, J. L. (2000). Islam and the West: Muslim Voices of Dialogue, pp. 613-639(27), Vol. 29, No. 3, 1. Millennium Publishing Group.
Esposito, L. John., and Voll, O. John (1996). Islam and Democracy: Islam Democracy. Oxford University Press:USA.
Esterik, Van Penny. (2002). Materializing Thailand. The Journal of Asian Studies. Vol. 61. No. 2. pp-794-796 Published by: Association for Asian Studies. Web.
Flores, D. Patrick (n.d.). Colonial Posterities: Portraiture and the Face of the Modern. Web.
Hourdequin, Peter. (23 November 2007). International Relations of the Asia-Pacific Advance Access. Malaysias 20052006 Refugee stand-off with Thailand: a security culture analysis. 1-16. International Relations of the Asia-Pacific. Oxford University Press. Web.
Value encompasses peoples preferences that concern a course of action or outcome that can be termed as right. Values enhance the aspect. One of the values might for instance entail treating others with dignity. Values usually have the capability of influencing peoples behaviors as well as their attitudes. Someone who values equal rights for all might feel uncomfortable working for an organization that treats its managers with dignity and ignores the rest of the workers. Different cultures have different values that the members share. Societal values are often characterized by honoring or respecting certain people.
Values play significant roles in the celebration of certain holidays. We as Christians for instance attach much importance to Jesus Christ as we believe that Christianity is the only way to salvation. That is why we commemorate the birth of Jesus on Christmas day and commemorate his death and resurrection during the Easter period. The value of patriotism is usually made manifest during the national holidays through acts such as raising the national flag. Other values like respect as well as support for the bereaved are manifested during funerals through solemnity and the wearing of dark clothing (Arrow 200).
Mores
These are a set of society norms as well as the customs that are usually derived from acceptable behavior within society. They are usually based on practices rather than the written law. Mores constitute the conventions as well as the values that embody a groups or societies fundamental values. They include the acquired customs and manners. Mores are usually developed to enhance a lifestyle that is sustainable for people.
They usually guide peoples behaviors. Rational people on the other hand follow them only if they are optimal (Asch 100). They provide an expectation of how people should behave in certain situations and failure to comply with them is usually punishable in a way. Our church for instance insists on the celebration of the Christmas celebration hence and any splinter group that would go contrary to this might be exterminated from the major church.
Folkway
Folkway encompasses individuals habits as well as the societal customs that emerge due to the efforts to satisfy the needs. They in the end become societal regulations and are taken up by the succeeding generations. They usually become a social force. They are aspects of culture that are usually transmitted by imitation, observation or through oral means. They encompass the material, spiritual and verbal aspects of culture. They are preserved and passed to the coming generation. The Memorial Day celebration for our fore grandparents for instance is passed from one generation to the next so as to commemorate those who died before that belonged to our family lineage. This is basically done through imitation as well as through verbal means (Campbell 134).
Sanction
Sanctions usually involve the penalties as well as other means that are employed in order to enforce the law or ensure compliance to the set rules and regulations. Criminal sanctions for instance can be in the form of punishment or fines. Violation of certain rules and regulations usually result in sanctions. These are meant to ensure that certain behavioral practices are in line with the law. In my family for instance, refusal to comply with the Memorial Day celebrations might result in the family member being exterminated from the family and this acts as sanctions to ensure compliance (Bailey 222).
Works Cited
Arrow, Kenneth. Social values. London: Macmillan, 2007. Print.
Asch, Moses. Mores. Washington: Microsoft corporation, 2006.
Bailey, Sydney. The UN Security Council and Human Rights. New York: St. Martins Press, 1994.
Campbell, Henry. Blacks Law Dictionary,. Manhattan: West Publishing, 1990.
Korean popular culture has infiltrated the global arena of entertainment. Millions of fans worldwide have an obsession with Korean media, including TV programs (K-dramas), films, and music (K-pop). Korea has managed to leap forward far beyond the expectations some might have had for a small East Asian nation. As of 2021, the country enjoys the status of one of the most prominent cultural hubs, competing with Western giants such as the U.S. and Europe. Korea has become a valuable link in circulation of transnational cultural content, expertly combining local quirks with mass appeal. An evident example of Koreas success is the phenomenon of K-pop fandoms and the success of BTS, a seven-member boy band from Korea. The rapid shift in the cultural role of Korea demands the contemplation on the role of transnationality and hybridity in the development of the Korean Wave. There is a need to investigate the transnationality and hybridity of the phenomenon on multiple levels. The following paper aims to examine the nuanced contribution of transnationality and hybridity to the spread of Korean culture worldwide, including the stages of production, circulation, and consumption.
Firstly, it is crucial to define the Korean Wave as the primary step of the process conceptualization, allowing a further in-depth discussion. The term is rather multi-faceted, with Lee and Zhang (2021) offering a simplified definition of the Korean Wave as the Asian-regional and global popularity of South Korean pop culture (p. 521). As various forms of content, including television dramas, songs, and films, originated in Korea started to grow in popularity globally, Asian media outlets coined the phrase Korean Wave, known also as Hallyu. Although the pull of the Western cultural forces is strong globally, even in Asia, as a phenomenon, Hallyu serves as an example of the rise and expansion of local cultural industries in countries, not limited to a typical list of the most culturally influential ones.
Transnationality is mostly a scholarly concept used to investigate cultural flows beyond national borders, with Hallyu exemplifying it accurately. It refers to the process of people, ideas, and cultural commodities expanding far beyond national borders since they do not limit their target audience to national consumers. The Korean Wave is a transnational cultural phenomenon, which initiates a counter-flow of popular culture in the international arena. The constant dominant flow of Western cultural influences is now being challenged by Hallyu and the growth of non-Western cultural powers overall. The existence of the Korean Wave contributes to the elimination of cultural status-quos. After all, until recently, no one has noticed Korean pop culture or taken it seriously. For instance, the scholarly community actively excluded media created in South Korea from discussions surrounding international film-making and music production. Hallyu signifies a shift towards the rapid growth in popularity experienced in the Korean film-making industry, music industry, and TV production (Byeongcheol, 2006; Huang, 2009; Jung & Kim, 2013). As of now, Korean pop cultural has truly reached the transnational milestone.
Over the past decades, the pathways of production, circulation, and consumption of Korean culture have been altered as a result of transnationalization. The flow of content from South Korea has shifted from physical form to non-material cultural content. At the earliest stages of the Korean Wave, enterprises in Korea produced and distributed finished products, including DVDs with films or CDs with songs (Byeongcheol, 2006; Jung & Kim, 2013). However, the focus on global expansion has changed the perspective on content production and circulation, leading to producers and distributors to adopt a new transnational model.
The content was no longer disseminated through physical copies, altering the direction of the Korean Wave. Korean content outgrew the export model, which relied heavily on material products, focusing instead on non-material offerings such as remakes, TV format, as well as K-pop transmedia storytelling (Jin, 2016). The nations television format perfectly exemplifies such a shift rooted in the abandonment of finished materials as the primary cultural focus. According to Jin (2013), unlike a finished or canned television program, a format is easily replicated and the framework for adaptation licensed through the international television market for local adaptation (p. 45). As evidenced by the nations TV industry, cultural corporations in Korea now invest heavily in the export of non-material products.
A transnational flow of Korean media is supported by the rise of digital technologies and hybridization. Social media plays a part of great significance by allowing the content originated in Korea to circulate globally, reaching millions of international consumers. Web-sites such as YouTube, Facebook, and TikTok serve as an efficient channel for Korean cultural producers to distribute content, altering the traditional pathways of circulation and consumption. Hybridity is another element central to the rise of Hallyu. As evidenced by the mind-boggling success of K-pop, consumers worldwide are attracted to K-pops differentiation from its predecessors in Europe, America, and Japan (Jung & Kim, 2013, p. 84). The global rise of Korean culture is attributed to a combination of universal factors as well as domestic quirks, which distinguish Korean from the rest.
Cosmopolitan attitudes, modernization, and educational competition all contribute to the Wests influence on the nation, resulting in the content produced locally possessing just enough Western characteristics to appeal to the United States and Europe. Despite that, differentiation from the West is Koreas selling point as producers take advantage of certain cultural specificities that can be found only in Korea in an effort to catch the attention of Western audiences (Jung & Kim, 2013, p. 86). These attempts are then translated in how the content is packaged and what instruments are used to distribute and promote it.
In conclusion, it is evident that the Korean Wave is a multi-dimensional transnational phenomenon, which is supported by hybridization, social media, and nuanced storytelling. In order to expand, Korean cultural industries had to abandon some of the existing practices in favor of new ones, which would contribute to Hallyu. Transnationality and hybridity of the content produced in Korea are some of the contributing factors affecting the stages of production, circulation, and consumption.
References
Byeongcheol, K. (2006). Production and consumption of contemporary Korean cinema. Korea Journal, 835.
Huang, X. (2009). Korean Wave The popular culture, comes as both cultural and economic imperialism in the East Asia. Asian Social Science, 5(8), 123130.
Jin, D. Y. (2013). Cultural production in transnational culture: An analysis of cultural creators in the Korean Wave. International Journal of Communication, 15, 18101835.
Jin, D. Y.. (2016). New Korean Wave: Transnational cultural power in the age of social media. Champaign, IL: University of Illinois Press.
Jung, W., & Kim, Y. (2013). Envisaging the sociocultural dynamics of K-pop: Time/space hybridity, red queens race, and cosmopolitan striving. Korea Journal, 55(4), 83106.
Lee, H., & Zhang, X. (2021). The Korean Wave as a source of implicit cultural policy: Making of a neoliberal subjectivity in a Korean style. International Journal of Cultural Studies, 24(3), 521537.
Several centuries ago, particularly in the 17th century (in 1603), when a series of severe civil riots and warfare were undergone, a dynastic and military-related government (the Tokugawa shogunate) managed to stabilize the general sentiment among citizens. It was high time when the government fixed the political steadiness and ushered in the total isolation from trespassing and foreign forces and influences. This period of approximately two centuries helped Japan thrive and build up its own culture, famous for its indigenous insignias. With indigenous inclinations in its cultural legacy, Japan was proud of its merging with nature that was blanked with unconditional love and care on the Japanese peoples behalf. The burgeoning development of this country in 1854 enabled one of the world-leading empires to expand its boundaries, industrialize, and modernize at the neck breaking speed. At the end of the 19 century, Japan was a regional center and power that could compete with the most powerful states at that moment, such as China and Russia. When Japan invaded Forsoma, Korea, and Sakhalin island, it became an economic center and power and a US ally.
For centuries, Japan has been creating its inheritance in order to hand it down from generation to generation. Every time-period has introduced particular traditions, customs, lifestyles, and standpoints that embrace the peculiarities the Japanese residents are famous for in nowadays realities. Being one of the most industrialized and manufactured nations, Japan defies its rivals on a regular basis proving its stable position on the world chart box as the most developed and abundant country full of cutting-edge innovations and creations. In comparison with other top-leading states, Japan can show off its high quality of living, where standards are scaled up to the most modified versions. In other words, Japan presents top-leading brands in the majority of aspects. Manifesting tech-savviness, the Japanese people are famous for their spiritual and cultural prosperity. People can be labeled as conventional knowledge holders that fascinate people from different corners of the world.
Japanese Religion
Buddhism and Shinto are the key Japanese religions, aiming at the refinement of spiritual growth by means of releasing the sacred and innermost potentials human bodies must possess. As to the Shinto religion, it is supposed to be the oldest faith that appeared in Japan (an ancestral place where it was formed). Buddhism was borrowed from the mainland and further adopted within the country. Since that time Buddhism has become the leading religion. Nowadays, these faiths do not compete with each other, and representatives of these religions treat each other with respect as they can co-exist together peacefully. Sometimes, individuals cannot decide on which religion they belong to, and they consider themselves Shintoists or Buddhists, or both. In current realities, religion is not the issue of crucial importance in Japanese peoples lives, as they have become more money-oriented and possessive. However, there are several events that are conducted in accordance with strict religious rules and principles. These events are funerals or weddings, childbirth, the New Year celebrations, and local parties and festivals (matsuri). Most of the local festivals have cultural and spiritual backgrounds which are endowed with respect and high esteem.
Japanese Festivals
As mentioned above, Japanese residents credit to some long-standing traditions and customs. Being not zealous supporters of religious procedures, Japanese citizens excel in carrying out varied and multidimensional festivals (matsuri) conducted annually (Yamashita 127). People from the outer world save money in order to participate in these events. Frankly speaking, only well-to-do people can afford this luxury, so to speak, as Japan is a costly country to visit.
Picture 1. A mikoshi is carried around town
At the fast expanse of local annual festivals, one common thing embraces and unites these events. All celebrations are conducted in the form of processions where festival participants carry Shinto deities (shrines kami) through a town in special palanquins (mikoshi Picture 1). Floats or boats embellished by flowers can characterize the majority of entertainment events or festivals. As a rule, these floats are dubbed by the most current Japanese names, such as Yatai, Dashi, Danjiri. Festivals are held in the form of parades in which people meet with fanfares, and they accompany processions by flute music coupled with drum beats (Picture 2). Every festival has its own character and peculiarities; some can be meditative and calm where people can dump down their negative energy and fill emotional gaps; others can be noisy, highly vibrant, and energetic.
Picture 2. Japanese festivals
Japanese National Traditions
It stands to reason that this vast and prosperous country is well-known due to its unique and precious heritage, which has been obtained since ancient times. Some traditions were modified and correspond to the current realities; others remain the same as the Japanese people do not want to alter the profound features of their identity (Mitupova 76). For these very reasons, they put in their best endeavors to save long-term customs having an exceptional and marvelous impact on peoples lifestyles and visions.
Japanese Gardens
Chinese and Buddhist philosophy significantly impacted Japanese traditions that formed peoples distinct and unique personalities and identities. Gardens spreading across the country are located in Japanese shrines and temples. These gardens also inspire representatives of the Shinto religion as they treat them as the source of emotional harmony and serenity. These gardens are the attempts to rebuild or recreate gardens that existed several centuries ago to obtain calmness and peace in peoples hearts. The Japanese residents constantly pursue happiness and harmony that they want to build up via living creatures, such as plants and trees. The design of these gardens is typical and involves such components as gravel, water, moss, rocks, and Bonsai. The most famous Japanese gardens and landmarks at the same time are Ryoan-ji Zen Rock Garden (picture 3).
Picture 2. Ryoan-ji Zen Rock Garden
Tea Ceremony
The Japanese Tea Ceremony can be compared to a meditative event, occasion, or performance that is conducted formally. Generally speaking, it is a procedure of treating a guest with tea in a rural and stylized atmosphere (Oshikiri 195). The tradition of tea drinking is symbolic and has roots back to Japanese history (picture 4). It seems that the procedure of offering tea to guests is a unique art requiring craft and particular aptitudes and skills.
Picture 4. Japanese tea ceremony
Japanese Cuisine
The country is supposed to be a state full of avid lovers of seafood, which is Japanese cuisines primary element. This cuisine is exotic and abundant in protein and carbohydrates. People prefer to eat rice coupled with soybean and tofu daily (Takahashi et al. 2). Japan is the country that has introduced Sushi to the world, which has accepted and spread it across the globe. Food prepared on an iron grill is one of the famous dishes among the Japanese people. Rice wine is also believed to be the conventional dish that is drunk across the country.
Symbols
Japan is the country where symbols play an essential role in peoples lives, as they worship the sacred, hired meanings that they try to uncover and unravel. If someone has a chance to see somebody and come to their places, they can notice that their houses are decorated with embellishments that embrace symbolic value. The top 3 Japanese Symbols are:
Japanese dragon Ryu meaning wisdom, blessing, and strength;
Tengu Buddhism worshiping;
Japanese turtle Kappa meaning kindness and politeness.
Picture 5. Ryu Picture 6. Tengu Picture 7. Kappa
Language
As to the language, it is highly challenging to define the roots of the Japanese language. Some scientists tend to think that there are Altaic predispositions, including Mongolian, Turkish, and other language groups. These groups have a lot in common with the Polynesian language. In comparison with other languages, grammar is simple and does not require. There is no distinction between genders, singular, and plural.
Conclusion
Japan is a country that is abundant with a prospect, natural resources, traditions, and customs. Japanese significant merits lure people from other countries. This country has a lot of landmarks and famous tourist destinations that attract foreigners. Japanese cuisine and festivals are national peculiarities that are worth observing. No one stays indifferent while visiting this country as residents are friendly and people want to come back again and again.
Works Cited
Japan Guide.com. A mikoshi is carried around town, 2019
Kappa, 2019
Japanese festivals, 2019
Tengu,2019
Ryoan-ji Zen Rock, 2019
Ryu, 2019
Takahashi, Takuji, et al. Pairing of white wine made with shade-grown grapes and Japanese cuisine. NPJ science of food ,5(1), 2021, 1-3.
Mitupova, Sayana. Facing Each Other: Japanese and Russian Sociologies. Journal of Historical Sociology ,34(1), 2021, 75-90.
Oshikiri, Taka. Selling Tea as Japanese History: Culture, Consumption and International Expositions, 18731910. World Fairs and the Global Moulding of National Identities. Brill, 2021, 193-216.
Takahashi, Takuji, et al. Pairing of white wine made with shade-grown grapes and Japanese cuisine. NPJ science of food, 5(1), 2021, 1-3.
Yamashita, Ryohei. Saving tradition in Japan: a case study of local opinions regarding urban university students participation in rural festivals. Asia-Pacific Journal of Regional Science, 5(1), 2021, 125-147.
