中英礼仪文化禁忌比较与跨文化交际

PAGE浙江科技学院学士学位论文中国最大的论文知识平台摘要本文通过引述国内外的对禁忌的研究进而对礼仪文化禁忌进行定义与分类，从而发现中国的禁忌与英国禁忌的区别并进行比较，再追本溯源，分析两国产生这些差异的原因，分别从话题禁忌、交往禁忌、饮食禁忌等三方面寻找原因。从这三个角度分别选出了具有代表性的例子进行论证。然后，通过与跨文化交际的结合，指出在中英两国交往中需注意的一些问题，并给出有利的解决方案。关键词：文化禁忌；比较；跨文化交际ABSTRACTThispaperfirstquotesresearchesoftaboosfrombothhomeandabroad,tryingtomakedefinitionfortheculturaltaboosandclassifythem.ThenthepaperstudiesthetaboodifferencebetweenChinaandBritainanddoessomecontrast,andthensearchesfortheoriginalreasonsforthequestionfromthreeaspects:tabootopics,socialtabooanddiettaboo,etc.Fromthethreeanglesthispaperselectstypicalexamplestoillustratethequestion.Finally,thepapercombinestabooswithinterculturalcommunication,pointingoutsomeproblemsininterculturalcommunicationbetweenChineseandEnglishpeople,andofferssomesuggestionsinordertosolvetheseproblems.Keywords：taboo;contrast;interculturalcommunicationPAGEContents1．Introduction 12.Culturaltaboos 22.1Definition 22.2Classification 32.3Origin 33.AcontrastofculturaltaboosbetweenChinaandBritain 63.1IntroductionofChineseculturaltaboos 63.1.1Topictaboos 63.1.2Sociabletaboos 63.1.3Diettaboos 73.2IntroductionofBritishculturaltaboos 83.2.1Topictaboos 83.2.2Sociabletaboos 83.2.3Diettaboos 93.3Reasonsandfunctionsofthetaboodifference 93.3.1Reasons 93.3.2Functions 104.Therelationbetweentaboosandinterculturalcommunication 124.1Culturaltaboos’influenceoninterculturalcommunication 124.2Someproblems 134.2.1Culturalshock. 134.2.2Stereotypes. 134.2.3Prejudice. 135.Solutions 146.Conclusion 15Acknowledgement 16References 17

1．IntroductionTabooreferstothethingsthataresacred,unclean,anddangerousandtheforbiddenattitudewhichpeopleholdtowardsitscharacteristics.Thatistosay,itincludestwosides:ononesidearethespecialthings;ontheothersideisacontrolmodel.Theessenceoftabooisanegativenormofpsychologyandbehavior.Thoughtheviolationoftabooispsychological,onecannotavoiditspunishment.Chinaisacountryrenownedforitslonghistoryandsoundetiquette,differentpeoples,aswellasculturalexchangeswithothercountries.Withthedevelopmentofthetimes,theoldtaboosareeithercompactorchanged.Thedevelopmentandchangesinculturaletiquettetaboos,hasbeenanimpactonourpeople'sbehaviorandwayofthinking.AstoBritain,whichisacountrywithhundredsofthousandsofmilesawayfromChina,itsuniquecustomsandrituals,andculturaltabooshavealsoprofoundlyaffectedthelifestyleofthepeopleforsomereasonssuchasgeographyandsoon.Sino-Britishetiquettecultureshavemanydifferencesintermsoftaboos,whichreflectobviouslythedailylifeofdifferentethnicgroups.Ifthetaboosbetweenthetwocountriescausesomeunnecessarymisunderstandingsorsomeotherculturalimpact,itislikelythatbothpartieswouldsufferfromunnecessarylosses,whichmightbycompletelyavoidable.Inlightoftheabovereasons,thispaperaimstodiscusstheissuewithaclearunderstandingoftheSino-Britishculturaltaboos.Bycontrastoftaboosbetweenthetwocountries,andwithreferencetotheactualcross-culturalcommunication,cross-culturalcommunicationwillbecomeeasier,asmisunderstandingsareeliminated,whicharecausedbyetiquetteculturaltaboos.2.CulturaltaboosThetabooresearchhasbeendonecontinuouslyfromthe19thcentury.Thoughtabooincludesmarkedfolkcultureandembodiespeople’slifeandregulatespeople’sformingofconsciousness,socialorderandartisticaestheticsystem,itisstillamysteriousandscarycustomtoordinarypeople.Etiquetteculturaltaboosappearedunderacomplexatmosphereandpeopleusedthemtocontroltheirbehaviour.Beingdangerousandhavingapunitiverolearethetwomaincharacteristicsoftaboo.Fortheirownutilitarianpurposes,psychologically,taboowordsandactionsbyself-defencemeasurearegeneratedfromtheghostworship.Taboocanbedividedintoprimarystage,secondarystageanddisappearancestage.Funeralsandancestorsworshipiswheretaboooriginated,withthemostdirectconnectiontothefaithofghost.Itinheritsthesecondaryphaseoftheoriginalperiodofghostworshiptaboos.Theirinstitutionalization,ritual-orientedmannersmakeonerousprovisionsoftaboos.Inpeople'slives,ritual,festivals,industry,etc.,whichisconsideredunlucky,aresourcesoftaboos.Fromtheagesofemancipatingthemindandstartingdoingawaywithsuperstitioninmoderntimes,sciencegraduallytakesroot,andtaboosdieanaturaldeath,oraresubjecttotransformation.Taboowasfirstusedbyancientpeoplebecauseofsuperstitiousaweofsupernaturalpoweroraspassivepreventivemeasurestakeninancientsocietytoprotectthemselves.Inancientsociallife,thetabooshadplayedthesameroleasthatofnormsandconstraints.Eventoday,manytaboosoftheproscribedmaterialsareofmysteryandsuperstitionnature,theeliminationoftheconcepthasbeengradual,andtherearestillmanytaboosleft,exertingimpactonpeople’slives.2.1DefinitionTabooisawordthathasbeenlongresearchedbothathomeandabroad.TabooinChineseis“禁忌”,whichfirstappearedinHanDynastyandoldChineseroyalkingdomsdefineditassomethingforbiddenbythegodsothattheycouldcontrolpeoplemoreeasily[1]34.Astimegoesby,studiesontabooshavelittleachievement,andmostofChina’sresearchontaboosisbasedonwesternworks.OxfordAdvancedEnglish-ChineseDictionarydefinedtabooasfollows:somethingthatreligionorcustomregardsasforbidden,nottobetouched,spokenof,etc;generalagreementnottodiscusssomething,dosomething[2]1235.Taboosaresomekindofprohibitioninpeople’sattitudestowardscaryanddirtythings.Beingdangerousandpunitivearetwocharacteristicsoftaboos[1]46.Theycontributetopeople’sutilitarianpurposespsychologicallytotakeself-defencemeasures.2.2ClassificationDifferentcountriesanddifferentpeoplesthroughouttheworldhavebeenaffectedbytaboosbecauseoftheirownculture,customsandevenreligiousbeliefs.Thustheiretiquetteculturaltabooshavebeendevelopedintovarioustypeswhichcouldbedividedintoseveralkindsas:colourtaboos,numbertaboos,tabootopics,taboosonanimalsandlogos,diettaboos,sociabletaboos,etc.Tabootopicsrelatetolanguageusersofdifferentcountries.Tabootopicisveryrichinlocalandsocialdialects,customsandcharacteristicsoflanguage.Theprinciplesoftaboolargelycomefromgoodorbadfortune,decencyandpropriety,utility,honor,andmanyotherconsiderations.Sociabletabooisintheaspectofpersonalbehaviorandinterpersonalactions,andtheyallbelongtodailytaboos.Inthisregard,folktaboosplayanormativerole.Inthesubtleinterpersonalrelations,especiallybetweenfriendsandrelatives,thelawisoftenbeyondreachandpowerless.Toacertainextent,thetaboofunctionstolimitthebehavior.Customsaredifferentindifferentdietary,sodiettaboosreflectacertaindegreeoffolkbeliefs.InChina,theheavenisabletoaffecthowmuchpeoplecanaccesstofood.Agriculture,hunting,fishingandotherlaboractivities,oftenassociatewithreligion,festivalsandformsomeuniquediettaboos.2.3OriginTalkingabouttheoriginoftaboo,generallytherearefourexplanations[3]23-24.Thefirstconcernsthespiritualpoweroftheworshipandfearofthegod.Secondisthedesireforself-restraintandlimitation.Thirdistoadheretoandobeythemorality.Fourthisasummaryoflessonsandsomeknowledgefromthem.Here,wedividethemasfollows:astudyonthesupernaturalpower,astudyonthedesire,astudyontheceremonies,andastudyonlessons.Firstly,thestudyisaboutthesupernaturalpower.Supernaturalpower,isalsocalledas“mana[3]20”.InEnglishitisalsotranslatedasManna,Mana,orMara,etc.StemmingfromtheOceania,itisananthropologicaltermthatreferstothingsorpeopleembodyingsupernaturalforces.AsinChinese,thecorrespondencetoitis“灵力[4]21”,anditmeansapowerthatissupernatural.Itissaidthattabooisthespiritualforcewithdirectorindirectattachmenttosomebodyandthroughwhichtheghostmakestheeffect.Theoriginalideaoftheprimitivethingsformstaboosandtheoriginalban.GhostandGoblinareconsideredtobeaspiritualforce,theyarealsoconsideredtobe“likethedevil[4]234”and“non-contact”.TianShunzhu,whoisawriteroncesaidthatsometaboosaregeneratedfromtheworshipofghost,andpeopleknowwherethereisabreach,itissubjecttoretaliationfortheghost[5]24.Sowecanseethattaboosarisewithpeople'sfearofthespiritualforce.Thestudyofthesupernaturalpower,infact,isastudyofthedevelopmenthistoryofhumanbelief,itanalyzesthepowerofpeople'sspiritualbeliefsandtheresultingemotionsgeneratedbythebelief,suchasrespectandfear,etc.,andaccordinglyittracesbacktothesourceoftaboos.Secondly,thestudyisonthedesire.Freudbelievedthatitisnotenoughtofindtherootoftabooonlyfrompeople’sbelief.InhisbookTotemandTaboohesaid:Windtmadepeopleknowthattabooisakindofperformanceandtheextensionoffaithtothedevilforcesbyancientpeople.Wen'stheoryinfactnotreallytracedbacktotheoriginalreasonfortaboos,ordugouttherootcauses.Fearor“thedevil”inpsychologycannotbeconsideredtobethefirstcause,andthatispeoplecannotfindthesourceofathing,unlesstheexistenceofthedevilisreal.Tabooitselfisacontradictionofemotionalwords,becausestrongprohibitionmustalsobesomethingthateveryonewantstodo.Howcanpeoplewhobreakthetaboosbeconsideredasatabooisthathemusthavealreadyhadthecharacteristicswhichmayinduceotherstofollowhim.Here,Freudhasnotedpsychologicallyinhibiteddesire.Desire,isahumaninstinctneed,butasasocialman,hehastosomewhatsuppressthedesire.Thiskindofsuppressionofdesireisthefundamentalsourceoftaboo.Thestudyofthedesireisbroad.Itismainlyintermsofpsychologysourceoftaboostressingthe“suppression[6]51”sideoftaboo.Thirdly,thestudyisoftheceremonies.Inthestudyofdesire,theroleofsocialconstraintshasbeenstated.Socialconstraintscanbereflectedinmanyceremonies.Ceremonyrepresentssomething“unreasonable”,“sociallyprescriptive”.Ceremonytabooisthatpeoplemustunconditionallyobeyaprohibition.Theprovisionoftheceremonyistoensurethatthekindofceremonyissmoothlyandsuccessfullycompleted,thattheceremonymarksthesignificancethatiscompletelyrecognized.Somepeopledefinetabooas“passiveworship”.Tabooisalsodirectlytranslatedas“theprohibitionontherituals”.Thestudyofceremoniesisfromthe“prescriptivesociety”[1]7.Tabooisasocialcontractoftheembryo.Fromsociologicalpointofview,theoriginoftaboosisclear.Itoftengoeswithsomesortofarbitraryrequirement.Aftertheformationoftaboo,ithasan“irresistibleforceofconstraint”.People,outoftheneedforcommunication,oftendonotgotocarefullyexamineitsrationality,butonlyabsolutelyobeyit.Thiskindoftabooisbasedontheinitialrequirement,soitisunreasonableandelusive.Fourthly,thestudyisonthelessons.Thelessonsarefromthefailuresormistakes.Ignoranceandunderdevelopmentoftenresultincommonmisunderstanding.The“commonmisunderstanding”derived“lessons”aretheoriginoftaboos.Peoplelosetheirconfidenceinoneorseveralfailuresandlosses.Peoplefeartostrugglewithnatureandhavepsychologicalmysterytothestrugglewithnature.Inreviewofthelosses,peopleexaggeratethemandthebehaviorofpeoplebecomesthepreceptsandceremonies.Thestudyistheepistemologicaloriginofthetaboos.Thetaboohasreflectedpeople'sawarenessoftheactivitiesofdeviation,butforpeople'sunderstandingofthedevelopment,thetabooisanindispensableprocess.Although,inasense,ithas“practical”significance,“experience,”initsmeaning,its“lessonslearned”summaryisnottobelost.3.AcontrastofculturaltaboosbetweenChinaandBritain3.1IntroductionofChineseculturaltaboosInChina,taboosaffectpeople’smindandtheireverydaylife.Inthesystemoftaboo,Chinesebelievethattheoriginofdisasterexistseverywhere.Theyhideinsomeinvisiblethings,placesandevenlocations.Anywordoractmaycauseacatastrophe.Inaword,etiquetteculturaltabooshaveagreateffectonpeople’sdailylife.3.1.1TopictaboosTherearemanytabootopicsinChina,anddifferentplaceshavetheirowntaboos.Lotsoftopicsareforbiddeninpeople’scommunication.Forexample,thenumberfourisnotanumberthatpeopleliketomentionbecauseitspronunciationisthesamewithChinesecharacterofdeath.TotheoldpeopleinChina,theybelievethattalkingaboutthingsrelatingtodeathmaytriggerscourgeorotherunluckystuffs.Thenumbertaboohasitsinfluenceinourdailylife.Inhospitals,roomsandbedsareseldommarkedwiththenumberfour.Forhospitalsaretheplacesdealingwiththelivingandthedead.Coincidentally,buildingsalsodon’tusenumberfourtomarktheirroomsandfloors.PeopleuseF13BtotaketheplaceofF14.ModernChinesestilltakeitasatraditionandtheiroffspringgetusedtothisphenomenon.InChina,mentioningofsexistosomedegreenotacceptable.Chineseisanationwithlonghistoryandfamousforitsgoodetiquetteandsoundmanners.Peoplepaymuchattentionontheirbehavior.Talkingaboutsexisconsideredtobedirtyanditwillmakeotherpeopleembarassed.Thistopicistoopersonaltoanyoneanditisprivacytoeveryone.IfsomeoneisaChristianinChina,donottalkaboutotherreligionbeforehimanditmayirritatehim.Anditisthesametootherreligionbelievers.3.1.2SociabletaboosSociabletaboosaretaboosonhowpeoplegetalongwithothersandtheirbehavioursofinteractingwithouterworld.Chinaisfamousforhospitality.Therearealsomanytaboosonhowtowelcomeandgetalongwithvisitors.Peopleusuallytakesomepresentswiththem,andsomegiftshavetheiruniquemeaning.Whensomeoneisinhospital,visitorsusuallytakefruitsaspresents.Ingeneral,apples,oranges,peaches,chestnutsarewelcomeastheyallhavetheimplicationofhavinggoodluckandrecoveringsoon.Remembernottotakepearstopatient,becauseitspronunciationissimilartothewordofseparation.TakesociabletaboosinMengguMinorityasanexample.Inthepastoralhomeorinthetouristspots,thehostorhostesswillofferguestsabowlofteasincerely.Guestshavetousetheirrighthandsorbothhandsandbowslightlytopickupthetea.Guestsshouldnotusetheirlefthands,otherwisetheywillbeconsideredasamanwhohasnoknowledgeofcourtesy.Ifthehostorhostessisgoingtopoursometeaintothebowl,andtheguestdoesn’twantanymore,hemayusethespoonorthespouttogentlytouchtheedgeofthebowl,thehostwillinstantlyunderstandtheintentionoftheguest.3.1.3DiettaboosDiettaboosmayexertadirectimpactonthefoodcultureofallethnicgroupsandadjustthedietstructure.Inthepast,peopleusuallyprayedfortheirancestors’spiritsfirstaftertheharvestorhunting,thankedthegods’bless,andthenturnedtotheirownconsumption.Eatingisaseriousandsacredthing,andtheChinesepeopletreatamealasthemostimportanteventforonedayoreveninlife.Chineseusuallyask“Haveyouhadthemeal?”whenmeetingwiththeiracquaintances.Therefore,anymistakesortaboowillimmediatelycausemisunderstandingandpeople’srelationshipwillturndisharmonious.Wheneating,anyimpropertopicsareforbiddenattable,asitmayleadtoadisaster.Forexample,ifachildcannoteatawholebowlofrice,inthefuturehehastomarrypock-markedwifeorhusband.TakediettaboosofHuiMinorityasanexample.InHuiMinority,porkanddonkeymeatandbloodandmeatofsomeferociousbeastsareforbidden.Theyalsonevereatfishwithoutscalesandthelivestockslaughteredbynon-Muslims.CannedfoodanddimsumsthatarenotproducedbyMuslimarenotwelcome.Peopleareforbiddentomakeajokeaboutfood.3.2IntroductionofBritishculturaltaboosBritainisconsideredtobeaseriousnationandisacountryfamousforitsgentlemenmanners,somanymoreetiquettesandtaboosexistwhichpeopleneedtopayattentionto.3.2.1TopictaboosInBritain,topicsofconversationmayinvolveallaspectsofthedailylives.However,therearealsosomeprivatethingsthatcannotbeasked.Taketopicofageasanexample.Englishmendon’tliketomentiontheirrealage,especiallyforoldpeople.InWesternculture,thevalueofageisalmostnegligible.Askingaperson’sageisveryrudeandisconsideredlackingingoodmanners.Ifoldpeoplearewillingtotalkabouttheirage,theywouldnaturallytalkaboutthisissue.Forexample,theywillwantotherstoguesshowoldtheyare.Nexttopicisrelatedtomoney.IntheWest,peoplethinkthemoneyissueispurelyindividual.Evenwithinthefamily,generallyfamilymembersdonotknowtheexactincomeofeachother.Butthisdoesnotmeantherelationshipbetweenfamilymembersisnotgood.Thisismerelyareflectionofaperception:familyallowsitsmemberstomaintainacertaindegreeofindependenceandfreedom.Ofcourse,husbandandwifegenerallyknowtheirrespectiveincome.Therefore,itiswisenottoaskanEnglishmanhowmuchheearnspermonth.3.2.2SociabletaboosEnglishmendon’tlikestandingtooclosetoeachotherwhentalking.Ingeneral,50centimetresissuitable.Whenpeoplementionaboutapersonwhoisdisabled,oroldtheyusuallyuseatactfulphrasesuchasachallengedpersoninsteadofadisabledperson,andseniorpeopleinsteadofoldpeople.Inotherwords,weshouldtrytoavoidtheprejudiceordiscriminationofgender,race,age,etc.HowtobehaveatapartyinBritain?Britishpeopleusuallyholdapartyat10pmanditisalwaysatprivatehomeorinahotel.Thehostsendsinvitationsinadvancetoinviteguests,andmakessurethenumberoffemalesisroughlythesameasthatofmalesorthenumberofmenisbiggerthanthatofwomen.Inaccordancewithconvention,thehostaskspeopletothedance,andsometimesalsohostsadinner.Sometimes,thehostonlyholdsadanceinsteadofabanquet,whileotherpartiesmayinviteasmallnumberofpartygueststoeatdinner,afterdancing.Somepeoplecanonlyattendtheballbutarenotinvitedtoeat.Therefore,peoplewhoareinvitedmustseethewordsontheinvitationssoasnottoembarrassthehost.3.2.3DiettaboosGenerallyspeaking,Britishdietpayslittleattentiontofoodandpaysmuchattentiontodrink.TheBritishcuisineisnotcharacteristicsofthedailyfoodandthekindsofitsfoodarerare.MostofEnglishmendonoteatdogmeat,saltyortoospicydishesordisheswithstickysauce.MonosodiumglutamateisalsoasauceEnglishmendonotlike.DifferentfrompeopleinotherEuropeancountries,Englishmentaketeaastheirdailynecessities.Englishmendrinkblacktea.Whendrinking,theymustfirstpoursomemilkintothecupandthenfollowsomeotherstepslikeaddingsomesugar.Theynotonlydrinkacupof“quilttea”whenwakingupinthemorning,duringworkinghourstheyalsodedicatetimeto“teabreak”,whichisthesocalled“afternoontea”.IntheUK,drinking“afternoontea”isthesnackbetweenlunchanddinner,anditisalsoasociablewayforpeopletomeetnewfriends.3.3Reasonsandfunctionsofthetaboodifference3.3.1ReasonsWhyaretheresomanydifferencesbetweenChinaandtheUK?Thereasonsareasfollows.Thefirstreasonmaybethelanguagespeoplespeak.Languageandcultureareinseparablefromeachother.Languageispartoftheculture,butitalsoembodiesculture.Therelationshipbetweenlanguageandcultureisatwo-wayrelationship.Itcanbesaidthatlanguagereflectsthecharacteristicsofanation,whichnotonlyincludethenation’shistoricalandculturalbackground,butalsoimplythenation'sviewsonlife,lifestylesandwaysofthinking.Sociologiststellusthatallcultureisunique,distinctfromeachother.Thesecondreasonisthedifferenceinvalues.ThemainfeaturetypicalofBritainisindividualismandrespectfortheindependenceofindividuals.Itsvalueisalsoembodiedintheconceptofpunctuality,thepursuitofefficiencyandoptimism,focusingontellingpeoplethattheyshouldmakefulluseofthelimitedtimetocontinuetocreatemorematerialwealth,reflectingtheprogressiveconceptinaccumulatingwealth.Thethirdreasonisthefaithanddifferentbelieves.ChristianityisthemainreligioninEngland,whichbringsaboutanumberofuniquecharacteristicsoftheculture.ChristmasisthebiggestfestivalinChristiancountrywithuniquereligiousandculturalmeanings.Duringtheholidayseason,peopleusuallyadviseothersnottobetooconcernedaboutother’snoisecausedbyeatinganddrinking.Atthesametime,peoplearepersuadedtotakethisopportunitytodonatesomethingtohelppoorpeople.WhileinChina,takingthefestivalstodonateordogoodthingsrarelyhappens.3.3.2FunctionsInChina’straditionalculture,aconsiderablepartoftaboosiscreatedbythepublic.Theyaretransmittedinformsofart,customs,habits,etc.Theyarepartoftheculture,andweareaccustomedtocallingthemfolkculture,andfolktabooisoneoftheimportantcomponentsoffolkculture.Althoughsometaboosonthesurfacehaveasuperstitiouscharacter,infacttheyhavearationalcoretomeettheactualneedsofhumanlifeandhavebecomeanintegralpartofnationalculture.Taboosaremostlyirrational,buttheyhavepracticalsignificance.Ingeneral,thepracticalsignificanceisasfollows.(1)Theeducationalfunctionoftaboos.Tabooisoftenusedasanethicalenlightenmentinordertoenhancethedeterrentforcetostopabuses.Forexample,inancienttimes,disobediencetotherespectfulancestorsisaserioustabooandwouldreceivethemosttragicpunishment.Asanoldsayinggoes,“Thegoodwillreceivereward,whilethebadwillreceivepunishment”whichhasformedthedoctrineofadvisablepunishment.(2)Thefunctionofself-protection.Toavoidthedangersandthescourgeofitsexistence,taboosareusuallycreatedwithamysteriousatmosphereinwhichtabooissuesemergeinadangerousstate.Theyremindpeoplethattheymustbecarefulinmarriage,birth,burial,worshipceremonies,etc.,ortheywillbepunished.“Nottogooutdrinkinghelpspeopletopreventinsanity”,sodietarytaboosaboutwineisakindofforcefulmeasureagainstinjury.(3)Taboofunctionofsocialintegration.Onecannotlivealonewithoutsociety.Inordertoprotecttheharmonyofmanandsociety,promotethedevelopmentofsociety,weneedtohaveacertainordertorestrainthebehaviourofeachethnicgroupofhuman.VariousChineseethnicgroupsinthisregardhavemanytaboos.Forexample:Daurpeopleforbidpeoplewhoholdwhip,bowsandarrows,swordsandgunsandotheritemsintotheroom.AnotherexampleistheMongolianguesttaboo.Fortheguestswhorideahorsetoyurts,hemustgowithaslowspeedandbehavegently,soasnottodisturbtheherd.Whenenteringtheyurt,theguestshavetoobeythebogeyaccompaniedbythesleeveswithskirtstuckintothebelt.Rememberthatdon’tholdthewhipin,putthewhipontherightsideoftheyurtdoor.Whengettingintotheyurt,theguestscannotsitonthewestofkang,whilebogeyistositinfrontofshrines.Otherwise,thehostwouldbecooltotheguestsandthinkthattheguestsneitherunderstandcustomsnorrespectnationalcustoms.TheMiaoethnicpeopleareforbiddentoplayindangerousenvironment.Don’tpilethingsonthetransportroad,andavoidusinglethalweaponsorplayingcandlesandfire.Inthesocialorder,peopleareforbiddentostealotherpeople'spigs,cattle,sheep,chickens,ducks,geese,aswellasfruits,vegetablesandsoon.Itcanbeseenthatallthesetaboosandpracticesfacilitatetheadjustmentofhumanrelations,maintenanceofpublicandsocialorder.Infact,thetabooistheonlyprimitivebindingofhumansociety,andthesourceoffamily,morality,religion,politics,lawandalltherestofprohibition.Witheconomicprosperity,scientificandculturaldevelopment,manytaboosandsuperstitionwillgraduallybeneglectedbythepublicandevenforgotten,whilemanyothertaboos,whichmeetthescientificrequirement,areboundtoretainitsvitalityandstrongtransmissionpowerandwillcontinuetoplaytheirpositiveroleinpeople'snewlife.4.TherelationbetweentaboosandinterculturalcommunicationThehistoryofcommunicationisaslongasthatofhumanbeings.Communicationappearedwiththeemergenceofhumanbeingssincethehumansurvivaldependsoncommunicationandcontact.Themostsuccinctdefinitionisthatcommunicationistheexchangeofinformationandtransmissionofmeaning.Actuallyalmostallthecommunicationscholarsconcurthatcommunicationisaprocessinwhicheverythingisongoing,ever-changingandcontinuousandduringwhichsymbolsareformedandtransmittedbetweenpeople.Cross-culturalcommunicationaimsathowpeople,fromdifferingculturalbackgrounds,endeavourtocommunicate.Cross-culturalcommunicationtriestobringtogethersuchrelativelyunrelatedareasasculturalanthropologyandestablishedareasofcommunication.Itscoreistounderstandandstudyhowpeoplefromdifferentculturescommunicatewitheachother.Itsaimistoproducesomeguidelineswithwhichpeoplefromdifferentculturescanbettercommunicatewitheachother.Cross-culturalcommunication,likemanyotheracademicfields,isacombinationofdifferentfields.Thesefieldsincludeanthropology,culturalstudies,psychologyandcommunication.Itisalsofrequentlyreferredtoas“interculturalcommunication”.4.1Culturaltaboos’influenceoninterculturalcommunicationAtanymoment,ourbehavioristheproductofmillionsofyears’evolution.Tabooshavealsoundergonemillionsofyearsofevolvement.Taboosdohavegreatinfluenceoncross-culturalcommunication.Firstly,culturaltabooshavesomeeffectonhowpeopleactandtalkintheirinterac