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Module 5.1

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Being Outside: Uchi/Soto Distinctions

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1. Uchi / Soto: Keys to “Reading” Japanese Communication

Tatemae / honne are closely linked to another set of distinctions which are central in Japanese society: uchi / soto (inside/outside). Understanding how these distinctions work will allow you to “read” a variety of communication forms in Japan. The four video clips in this segment, reproduced with permission of Eleanor Harz Jorden and Mari Noda, offer you a good start in learning this.

Clips #1 and 2 portray a virtually identical act—borrowing a book. Although in English the translations are similar, the communications shown in these clips are markedly different. Check out the clues listed below, and compare the communication in each of the clips.

Clue #1:

Body language: How do people enter the room in each of the clips above? Do they bow? How does interacting with someone who is soto versus uchi affect body language?

Clue #2:

Spoken language: How does the language used in these clips signal the uchi or soto relationships of the participants? For those who haven’t studied Japanese: Do the length of utterances indicate uchi / soto relationships? How about tone of voice?

Clue #3:

Tatemae / Honne: How much emotion (surprise, annoyance, frustration, etc.) are the participants showing in each of the clips? How much “inner” (or behind-the-scenes) honne content is being revealed? At which point(s) is tatemae being exhibited?

Click for Comments on Clips 1 and 2

In each of these clips the uchi / soto relationships of the participants are signaled throughout. This occurs in virtually every word spoken, and in all the non-verbal communications, including body language and expression of tatemae / honne. Japanese are adept at “reading” these forms and understanding their relationship messages. You too need to become attuned to these messages; they have important consequences.

2.Uchi / Soto Relationships: Keys to Communicating

Clip 3 shows Deborah Miller, who is making her first visit to the Yamamori Research Institute (and is therefore in a soto relationship to the institute.) Clip 4 shows Kato and Brown, who are uchi members of the same university research group. Now take a look at Clips 3 and 4, keeping in mind the three clues listed above.

movie3
Click for Comments on Clips 3 and 4

Putting things together. . . BASICS for communicating appropriately in Japan

The kinds of distinctions shown in the four classic clips above are made in all Japanese communications. For those learning Japanese, it’s not enough to learn vocabulary and grammar. There is more than one way to say EVERYTHING in Japanese, even the grunts one makes in conversational responses. These are all square one BASICS—native speakers can’t explain them, let alone fathom how you could possibly not know them. Below are a few of the basics:

  • A crucial distinction occurs constantly in the spoken language: whether communication is taking place within uchi (in-group members), or between uchi / soto (insiders and outsiders). The same distinctions are also made constantly in virtually every form of non-verbal communication.

  • Uchi / soto are more than simple either/or distinctions. The degree of inside/outsidedness is also spelled out when one makes an uchi / soto distinction. Thus uchi / soto defines an axis of distance (or closeness) along which relationships are gauged in each communication situation.

  • The clips above show that formal/informal distinctions in spoken and body language are organized in ways that exactly parallel the uchi / soto distinctions described in 1 and 2 above. One communicates by “matching” one’s uchi / soto relationship distance with the appropriate degree of formality/informality in spoken language and body language; and the appropriate degree of tatemae versus honne in disclosure (or masking) of one’s self or in-group.  

  • You need to PAY CLOSE ATTENTION to the relationship distinctions that are being communicated to and around you, even if you can’t perform these initially. Messages about relationships (meaning the three points elaborated above) are actually more important than content messages in Japan, because the content message varies according to relationships. This means that relationship messages are the messages you need to look for.

If you overlook these relationship messages, it’s easy to misinterpret what’s going on, as Peter does below. In the next three sections we will explore how the same BASICS work in a communication form that is often overlooked—the design and use of space in family houses.

Inside of a week they’ve already made me feel like one of the family. . .
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© 2021 OSU National East Asian Languages Resource Center
Mr. Carter, a company employee, has come to Professor Ono’s office at the university to request permission to borrow a book.
Carter:

Ono:

Anoo. . Sumimasen. Sensee no gohon, tyotto haisyaku-sasete itadakenai desyoo ka.
Ii desu to mo. Doozo. doozo. Shingakki ga hajimaru made tukaimasen kara, doozo goyukkuri.
Carter:

Ono:

Uh, excuse me. Would I be able to (have you let me) borrow a book of yours for a little while?
Of course. Please go ahead. I won’t use [that book] until the new term begins, so take your time.

Mr. Carter, a company employee, has come to Professor Ono’s office at the university to request permission to borrow a book.

Carter:

Anoo. . Sumimasen. Sensee no gohon, tyotto haisyaku-sasete itadakenai desyoo ka

Ono:

Ii desu to mo. Doozo. doozo. Shingakki ga hajimaru made tukaimasen kara, doozo goyukkuri.

Carter:

Uh, excuse me. Would I be able to (have you let me) borrow a book of yours for a little while?

Ono:

Of course. Please go ahead. I won’t use [that book] until the new term begins, so take your time.

Kato & Brown are fellow graduate students, who share an office. Kato goes to Brown’s desk to pick up something and notices a book on her shelf.

Kato:

Brown:

Kono hon omosiroi?

N. Yomu? Kasite ageru wa yo.

Ii?

N. Moo Yonzyatta kara. . .

Zyaa, kariru ne? Sankyuu.

Kato:

Brown:

Is this book interesting?

Yeah. Will you read it? I’ll lend it to you.

Is that O.K.?

Yeah. I finished reading it already, so . . . (I can lend it to you).

Then I’ll borrow it—O.K.? Thanks.

Kato & Brown are fellow graduate students, who share an office. Kato goes to Brown’s desk to pick up something and notices a book on her shelf.

Kato:

Kono hon omosiroi?

Brown:

N. Yomu? Kasite ageru wa yo.

Kato:

Ii?

Brown:

N. Moo Yonzyatta kara. . .

Kato:

Zyaa, kariru ne? Sankyuu.

 

Kato:

Is this book interesting?

Brown:

Yeah. Will you read it? I’ll lend it to you.

Kato:

Is that O.K.?

Brown:

Yeah. I finished reading it already, so . . . (I can lend it to you).

Kato:

Then I’ll borrow it—O.K.? Thanks.

 

Module 5.1
Being Outside
Comments on Clips 1 and 2

Clip 1: Mr. Carter is a company employee who has come to Prof. Ono’s office at the university to borrow a book. He already knows Prof. Ono, although not well, and he is an outsider to the university.
Spoken Language: What is remarkable about Carter’s request is that every single word (and even noise) that he makes indicates or reinforces his relationship to Prof. Ono as distant and polite. He begins with a slight hesitation noise (Anoo), then apologizes (sumimasen), both of which are polite beginnings. He then refers to the professor politely (as ‘sensee’), uses a polite form for ‘book’ (gohon), and an adjective (tyotto) that softens his request. Following this he uses two humble-polite verb forms (haisyaku-sasete) and (itadakenai) which humble Carter in relation to Ono, and a final verb form (desyoo) which also softens the request. These distinctions are largely lost in the English translation.

Uchi / Soto Communication: Carter’s body language and other communications all convey the same message as his verbal message. Carter’s use of humble-polite forms toward himself (haisyaku-sasete) and (itadakenai) clearly indicates uchi / soto boundaries, because these forms are used only by someone in uchi when speaking toward someone soto. Carter’s bows marking his entry and exit also communicate his outsidedness, as does the room he is invited into (which is the “guest” area of Prof. Ono’s office). The body language of both Ono and Carter (which is circumspect and communicates formality and tatemae), and even the clothes they are wearing (suits and ties) also communicate the same information: This communication is occuring between people who are uchi / soto, distant, formal and polite, (although one participant is more polite than the other).

 

Clip 2: Kato and Brown are both graduate students and uchi members of the same university research group, working under the same professor, and sharing the same office.

Body and Spoken Language: There is a world of difference between the relationships expressed in Clip 1 and those in this scene. Kato and Brown’s language is brief and and in condensed form. And what isn’t elaborated verbally is communicated non-verbally by their interactions. Kato goes over to Fujita’s desk, and without a word picks something up (implying considerable familiarity), while Fujita continues reading. While doing this, Kato notices a book and picks that up too. This prompts his question, “Kono hon omoshiroi?” which is miles from Carter’s super humble/ polite request above: “Sumimasen. Sensei no gohon, chotto, haishaku-sasete itadakenai deshyoo ka?” Even if you don’t know Japanese, the differing lengths of these requests is revealing. In fact, Kato doesn’t even have to ask to borrow the book; Brown, noticing his interest, immediately offers to lend it to him. Kato’s response to this is simply:  “Ii?” (okay?). Then he replies, using very informal forms: “zyaa, kariru ne?” Next compare Brown’s response to Kato’s question― N―(whose sound resembes hmmm in English) with Ono’s response to Carter’s question: “Ii desu to mo. Doozo. doozo. doozo”, as he graciously repeats three times that he is willing to lend the book.

Uchi / Soto Communication: The English translation of this scenario is inadequate to convey the familiarity communicated between Kato and Brown. Their abbreviated language forms communicate closeness―and membership in the same uchi. But what they don’t say communicates this just as clearly. For example, Kato comes over and stands very close to Brown, who gives no greeting and continues what she is doing. Had he been a soto relationship she would have greeted him. Kato “asks for” the book nonverbally by picking it up, and Brown responds by intuiting his request and offering to lend it. This, too, indicates “close” uchi communication. Brown smiles, revealing a bit of honne, and Kato, now accepting her offer, reveals honne as well. Their informal dress, and sharing of the same room space, also reinforce what their language forms and nonverbal communication is already speling out: These are uchi members, whose relationship is “close” and informal.

Ms. Miller, of The Oriental Trade Co., meets Ms. Morimoto, of the Yamamori Research Institute when she arrives to see Mr. Ito for a two-o’clock appointment.

Miller:

Morimoto:

Itoo-san irassyaimasu ka.

Hai, orimasu ga…

Orientaru-booeki no Debora-Miraa desu ga…

Oyakusoku de gozaimasu ka.

Hai. Anoo Ni-zi no yakusoku datta n desu kedo, tyotto hayame ni mairimasita.

Syoosyoo omati-kudasai.

Miller:

Morimoto:

Is Mr/s. Ito in?

Yes, s/he is, but [you are. . . ?]

I’m Deborah Miller from Oriental Trade, but . . . [may I see him/her?]

Do you have (lit.Is it) an appointment?
Yes. Uh, the fact is it was a 2 o’clock appointment, but I came a bit early.
Please wait a moment.

Ms. Miller, of The Oriental Trading Co., meets Ms. Morimoto, of  the Yamamori Research Institute when she arrives to see Mr. Ito for a  two-o’clock appointment.

Miller:

Itoo-san irasshaimasu ka.

Morimoto:

Hai, orimasu ga…

Miller:

Orientaru-booeki no Debora-Miraa desu ga…

Morimoto:

Oyakusoku de gozaimasu ka.

Miller:

Hai. Anoo  Ni-ji no yakusoku dattan desu kedo, chyotto hayame ni mairimashita.  

Morimoto:

Syoosyoo omati-kudasai.

    

Miller:

Is Mr. Ito in?

Morimoto:

Yes, he is, but [you are . . . ?]

Miller:

I’m Deborah Miller from Oriental Trading,

but . . . [may I see him?]

Morimoto:

Do you have (lit. Is it)  an appointment?

Miller:

Yes. Uh, the fact is it was a 2 o’clock appointment, but I came a bit early.

Morimoto:

Please wait a moment.

Kato & Brown are fellow graduate students who are on familiar terms. Kato inquires about someone sitting out in the seminar room whom he doesn’t know.

Kato:

Brown:

Ano gaizin, dare?

Otoko no hito?

Onna no hito da kedo…

Aa, kanozyo ne? Arubaito no gakusee na n da kedo.

Aa, naruhodo.

Kato:

Brown:

Who’s that foreigner?

The man?

I mean the woman, but…
(do you see the person I mean?)

Oh, her? (What it is is) she’s a student working part-time.

Oh, that’s who she is!

Kato & Brown are fellow graduate students who are on familiar terms. Kato inquires about someone sitting out in the seminar room whom he doesn’t know.

Kato:

Ano gaizin, dare?

Brown:

Otoko no hito?

Kato:

Onna no hito da kedo…

Brown:

Aa, kanozyo ne? Arubaito no gakusee na n da kedo.

Kato:

Aa, naruhodo.

 

Kato:

Who’s that foreigner?

Brown:

The man?

Kato:

I mean the woman, but . . .
(do you see the person I mean?)

Brown:

Oh, her? (What it is is) she’s a student working part-time.

Kato:

Oh, that’s who she is!

Module 5.1
Being Outside
Comments on Clips 3 and 4

These two clips also show a marked difference in body language, communication of tatemae / honne, and spoken language. Here too, the crucial factor in these distinctions is whether those communicating are members of the same uchi, (Kato and Fujita) or whether uchi members are communicating to soto outsiders. (Ms.Morimoto and Ms. Miller).

Clip 3: Uchi / Soto Communication: Ms. Miller is a (distant) soto relationship because it is her first visit to Yamamori Research Institute.
Body Language: Ms. Miller bows as she enters the door, and at the close of their short conversation, both women bow. Both stand upright directly facing each other, and they do not joke or laugh.
Spoken language: Ms. Miller announces her entry by explaining her own name and affiliation, then asks if Mr. Ito is in. In this question she uses ‘irassyaimasu’, a polite form of the verb to be, which indicates both distance and deference. (Her use of this form signals that she is soto, just as clearly as if she were saying this literally). In the reply “Hai orimasu”, Ms. Morimoto uses a humble form of the same verb in reference to her colleague, Mr. Ito. (This also clearly signals that both she and Ito are members of uchi.) Throughout this scene both speakers are using language that is polite toward the other, and members of the other’s group, and humble toward themselves and members of their own group. This use of deference clearly signals the uchi / soto boundaries between them. This usage also occured in Carter’s communication in Clip 1.


Clip 4: Uchi Communication: The degree of attention given to formal, polite, and tatemae communications between outsiders and insiders in Clip 3 means that different communications could also be taking place behind-the-scenes of these “guest encounters”. This is exactly what we see happening in the second clip, which begins by showing a foreigner, who has just been employed as a part-timer in a university research group. Since she is a newcomer, she is sitting in the seminar room, (a “front room” where guests are invited), getting oriented to her job. The camera then follows Kato, as he walks down the hall and into a graduate student room (a “back room”). The interaction that follows is a distinct contrast to that in Clip 3.
Body and Spoken Language: Kato does nothing to announce his entry, but walks over to the desk of his fellow student, Brown, and leans over her as he starts talking. She doesmt acknowledge his entry either, and they begin conversing without any bows or introductions that mark the conversation beginning in Clip 3. Kato’s opening “Ano gaizin dare?” (Who’s that foreigner?) is answered by Brown as she breaks into a laugh and fills him in. Many aspects of their communication let us know that Brown and Kato are close colleagues. Notice the parallel movement of their bodies, and how their expressions (relief and laughter) move from one to the other. They are also expressing a bond as “insiders” vis-a-vis the new part timer, who is an outsider.Clip 4 is striking by its familiar (and abbreviated) use of language. Verbs are almost completely omitted altogether (only one is included; Brown’s use of ‘da ‘, which is a more familiar form of ‘desu ‘).
Tatemae / Honne: Honne feelings are expressed, in the informal language of this scene, just as much as in the laughs and body language. Someone overhearing this conversation would understand that these speakers are “close”―in fact, members of the same uchi ―and know each other well.

Part 1
Part 2
Part 3
Part 4
Part 5