第一篇：試析中西飲食文化差異及中餐菜名英譯中的幾個(gè)問題

ON THE CULTURAL DIFFERENCES OF DIET BETWEEN CHINA AND ENGLISH COUNTRIES AND SOME POINTS FOR INTERPRETING CHINESE DISHES INTO ENGLISH

by Xu Aifang

June, 2007 Xiaogan Unversity

Abstract

This paper, through analysis of the differences between Chinese and English countries’ dietary cultures, points out several influential facts in interpretation of dietary culture at tables, and briefly discusses some methods for interpreting Chinese dishes into English.Food, an essential prerequisite for the existence and development of mankind, remains a close relation with culture, and food culture varies with nations.Therefore, there are great disparities between China and the English countries in ideas, attitudes, contents and functions of dietary cultures.This paper endeavors to analyze the cultural differences and their rooted causes in Chinese and English dietary cultures from the perspectives of concept, etiquette and content.At last it emphasizes that the interpreter’s cultural awareness plays an important role in the interpretation.Key Words: dietary culture;Chinese dish names;cultural awareness;C/E interpretation

試析中西飲食文化差異及中餐菜名英譯中的幾個(gè)問題

摘要

本文通過探討中西方飲食文化的差異以及結(jié)合實(shí)例歸納總結(jié)中式菜肴名稱的翻譯方法和技巧,指出影響中西方餐桌文化口譯工作的因素。餐桌上的口譯必然與飲食有關(guān)，飲食與文化更是密不可分。不同的民族造就了不同的飲食文化，所以飲食文化具有濃郁的民族性和多樣性特點(diǎn)。中國(guó)與英美等西方國(guó)家對(duì)飲食的觀點(diǎn)和態(tài)度，飲食內(nèi)容以及飲食特點(diǎn)等方面都存在著顯著的差異。本文就餐飲文化方面著重分析了中國(guó)與英美等西方國(guó)家在飲食觀念，宴會(huì)禮儀，飲食內(nèi)容等方面的跨文化差異，揭示了飲食文化差異對(duì)中餐菜名英譯的影響。同時(shí)通過中式菜名的翻譯的事例來加以分析說明譯員跨文化意識(shí)的重要性。

關(guān)鍵詞：飲食文化；中式菜肴名稱；文化意識(shí)；英譯

Contents 1.Introduction ··············································································································· 1 2.The differences between Chinese and English countries’ dietary cultures ·········· 1

2.1 Differences in concept ··························································································· 1

2.1.1 Sensibility vs.practicality ············································································ 1

2.1.2 Complexity vs.simplicity ············································································· 2

2.2 Differences in table manners ················································································· 3

2.2.1 Different table-wares: chopsticks vs.forks ·················································· 3

2.2.2 Different concepts regarding the time of attendance ···································· 3

2.2.3 Different arrangements of seats ···································································· 4

2.3 Differences in contents ·························································································· 4

2.3.1 Refinements vs.nutrients ············································································· 4

2.3.2 Differences of dish names ············································································ 4

3.Some points for interpreting Chinese dishes into English ······································· 5

3.1 Some methods of dish names’ translation ····························································· 5

3.1.1 The preparation work ···················································································· 5

3.1.2 Literal translation ·························································································· 5

3.1.3 Liberal translation ························································································· 6

3.1.4 The combination of literal and liberal translation ········································ 6

3.2 The cross-cultural awareness of the interpreter ····················································· 7

3.2.1 Study the dietary culture ··············································································· 7

3.2.2 Know the level of guests’ understanding of Chinese culture ······················· 7

3.2.3 Actively participate in the cultural communication ······································ 8 4.Conclusion ·················································································································· 8 5.Notes ·························································································································· 10 6.Bibliography

On the Cultural Differences of Diet between China and English Countries and Some Points for Interpreting Chinese Dishes into

English

1.Introduction

In recent years, with the rapid development of the Chinese economy and the influences of entering the WTO, the international communication activities between China and foreign countries are becoming more and more popular.Making friends during banquet is a kind of common form of communication.It is a good way to show one’s love and friendship to others, help to create a harmonious cooperation atmosphere between business partners to publicize the Chinese dietary culture.The Chinese people, who are well known for their hospitality both at home and abroad, should not miss such chances to introduce their various delicacies to foreign friends.On such occasions, the interpreter, as a bridge over people from different countries, plays a tremendously important role in the process of their communication.However, in recent years, some interpreters are often misunderstood by foreign guests because of their lack of cross-culture awareness and their inability to translate some Chinese dish names correctly.They do not know much about the differences between Chinese and English countries’ dietary cultures and do not pay enough attention to the translation methods for the Chinese dish name, which affects the spreading of Chinese dietary culture all over the world, and even sometimes makes foreign friends confused.Therefore, the author of this paper feels that it’s necessary to analyze several differences of Chinese and English countries’ dietary cultures, probe into some Chinese dish names’ translation methods, so that the Chinese profound dietary culture could be spread in a better way.2.The differences between Chinese and English countries’ dietary cultures

Different peoples and countries have different dietary cultures;their richness and diversity of different nationalities are also the embodiment of their creativity.China, Britain, the United States and other English countries have some different views and attitudes toward diet, and these differences might hinder interpreters from translating properly and spreading Chinese dietary culture in a better way.2.1 differences in concept 2.1.1 Sensibility vs.practicality

In China, diet has developed to a very important part in people’s life.It is almost beyond any other material and spiritual forms, and this has been apparently reflected in people’s daily life.The seven so-called basic daily needs: firewood, rice, oil, salt, sauces，5 vinegar, tea, all have deep relations to diet.Eating goes through a man’s whole life.When one was born, his parents would hold a birth celebration.Later when he was one month old or one year old, the family would get together and have a party again.When growing up, he would have birthday parties, wedding party and even funeral dinner held for him by his descendants when he passes away.When a visitor comes, he would prepare for the guest a formal dinner, which is called welcome dinner.He would invite friends to have dinner together when he moves into a new house, is promoted in his company or has solved a serious problem.All these show that people in China like eating with much emotions, for dinners have provided them lots of chances to show their love for friends, and exchange information.Even some emotional turmoil would be calmed down during the dinner time.Behind the form of eating, there are a profuse psychological and cultural significance, as well as people’s recognition and understanding of society, which embody a more profound social meaning.Eating not only has some original communication function, but has already transformed into an adjustment of social life and psychology.In Britain, U.S.A.and other English countries, eating is regarded as a way of communication and a necessary survival means.American psychologist Abraham Maslow divides human’s needs into five levels in his famous theory Law of Demand.Eating is classified into the first layer, which is the lowest level of human requirements.Lin Yutang, a famous Chinese anthropological scholar, once said, “The diet concepts of people from English countries are different from those of the Chinese.They think that eating is just an act giving your body nutrients, like injecting fuel to a machine, to ensure its normal operation.As long as they are healthy enough to resist diseases, they care little about other problems.”[1] Therefore, in the minds of the English people, eating just plays a life-sustaining role in their life.We can see clearly that the English people would not assign more important missions to eating, which has been done by the Chinese people for a long time.2.1.2.Complexity vs.simplicity

There is a fundamental difference between Chinese andd English countries’ banquet concepts.Chinese people pay much attention to the dinner itself and its arrangement.They provide profuse wine and courses, including ten main courses at a formal banquet, besides snacks, desserts, rice or noodles in the whole procedure of a dinner.The more sumptuous dishes the host prepares, the better the host’s hospitality and guest’s social status are reflected.In English countries, grand banquet is usually no more than six dishes and much simpler when it is only a kind of common dinner.Sometimes friends in the United States would all contribute to a dinner, which is called potluck, [2] and means that each person has taken a dish for sharing.It is evident that it creates opportunities for friends to get together and exchange ideas.It is reminiscent of friendships and provides access for them to get

information.It is subject to the concept of English countries’ banquet that the most important thing of a banquet lies not in the dishes themselves, but in the diversifying form of liberalization.The owner should try to create a relaxing, harmonious and cheerful atmosphere, let the guests enjoy the freedom of a wonderful time.Generally, that is the first purpose of a banquet in English countries.2.2 Differences in table manners

Table manners seem to be especially important both in China and English countries.Different table manners have formed during centuries because of different cultural backgrounds.An excellent interpreter always knows how to take advantages of such differences to make the interpreting process smoother.2.2.1 Different table-wares: chopsticks vs.forks On the dinner tables, the most obvious difference is the choices of their table wares.The Chinese use chopsticks to clamp rice and dishes, while people from English countries cut food with their forks.Clearly, these different consumption patterns are not an accidental phenomenon.Since ancient times, the Chinese people have been farming on land, and nowadays the majority of the Chinese are still farmers.In such a cultural environment, people usually live on cereal-based food, tending to live and work in peace, stressing the preciousness of stability, opposing aggression and attacks.While many people from English countries were hunters in the past.They lived on meat-based diet.In order to be able to survive in the cruel circumstances, they must be good at hunting, and be offensive, aggressive.Gradually they have developed an adventurous character trait.[3] These two cultural preferences are almost contrast to each other.So what is reflected in the diet tends to be the choices of their table wares and their eating ways.2.2.2 Different concepts regarding the time of attendance Punctuality seems to be a common term that is appreciated by every person.But people from different cultural backgrounds have different understanding of this term.Some people habitually can’t be punctual.American renowned anthropologist Edward T.Hall, one of trans-cultural founders who study human relation thinks that time is a kind of commercial food which can be treated and used in different ways.[4] So no matter in what situations, people from English countries arrive on time.However, in China, people are prone to be late except in some very formal and very important dinners.Shanshanlaichi is usually used to describe such guests who are going to attend friends’ party not on time.Various reasons cause people to be late when attending dinners.To westerners’ surprise, the host accepts their unpunctuality, and has prepared some entertainment activities for the other guests during the waiting time.Both the host and guests feel it is common, not regarding it as impolite.In contrast, in English countries being late when one is invited to attend a dinner party is thought to be impolite to the host and the rest of the guests.So when an English guest is at a Chinese

dinner, waiting, the interpreter should give proper explanations when some Chinese friends are late, so as to eliminate misunderstandings.2.2.3 Differences in the arrangements of seats The arrangement of guests' seats is also an important way to show people's social status and personal relationship.In different countries, the layout of seats is different.Hall once said “space speaks”[5] to describe the role of space.In China, the guests who are usually respected most would sit in the south of the table.The common friends sit in the north part of the table.While in ancient times, people from English countries thought the seats beside the host were the most respectable places.Another difference is the woman's social status.In ancient times, Chinese women had no social status, being subordinate to men.Although Chinese women's social status has been proving and women can have dinner with men now, there is still such a phenomenon that women sit together at one table, and men sit at another table.In English countries, there is a slogan called woman first.In English countries women have taken important social places from an very early time.Women and men have dinner together and they usually sit together, which embodies that women and men are equal.2.3 Differences in contents 2.3.1 Refinements vs.nutrients

Great differences also exist in diet contents.From ancient to modern days, Chinese dietary culture has been improved to various dietary branches such as Lu, Chuan, E, Min, Shu, Zhe, Xiang, Hui.The dishes' exquisiteness has been embodied in every branch.This dietary consciousness has penetrated into the whole process of dietary activity in an unconscious way.The process of choosing the materials, cooking, matching, using table-wares and even the eating environment, all have highlighted the dishes' exquisiteness.Compared with Chinese food, English countries’ food is simple, lacking a kind of nice atmosphere.Moreover, their cooking technology is inferior to China’s and many branches of English food were brought in from foreign countries.But judging from their nutrition value, English countries’ food emphasizes on their nutrition, and tries to make the food unsalted and keeps the balance of various nutrients.The English people think that eating is just a way to keep fit.No matter what they eat, no matter how simple the dinner is, they keep their eyes on their nutrition, and are sometimes ignorant of their taste.2.3.2 The difference of dish names

The names of Chinese food include lots of Chinese history stories and information of Chinese culture.For instance,東坡肉，宮爆雞丁，霸王別姬，佛跳墻, etc.On the contrary, English dishes' names are much simpler.We can see what we'll eat from the names of dishes.For example, Kentucky fried chicken, Italian noodles and fries beefsteak etc.This phenomenon has also reflected English people's fast pace of life.8 3.Some points for interpreting Chinese dishes into English 3.1 Some methods of dish name's translation

The names of Chinese dishes are really rich.No matter what dishes the interpreter has to translate, he had better tell the foreign friends what materials they contain, how they are cooked and so on.If time permits, the interpreter could give an introduction about their nutrient value, related folk stories, and history stories, which will not only promote their appetite, but spread our Chinese dietary culture and make the atmosphere more harmonious.3.1.1 The preparation work

Before interpretation, the interpreter has to make some preparations.Firstly, he should get to know the theme of the interpretation work, including the professional knowledge in other various fields if possible.These are the basic elements for doing a nice job.Secondly, the interpreter has to learn some relevant terminologies.E.g.:

The words or phrases of cooking: simmering, stewing, braising, frying, boiling, baking, steaming, smoking, scolding, stuffing;to quick-fry, to stir-fry, to deep fry, to twice cook, to pan-fry, to roast, to toast, to rinse, to grill, to spice, etc.The words of condiment: brawn sauce, white sauce, tomato sauce, onion, ginger, sesame oil, monosodium glutamate sugar, vinegar, salt, etc.The common ingredients: pork, fish, fillet, bean curd, sparerib, garlic, beef, steak, mutton, lamb chop, chicken duck, shark-fin, abalone, scallop, sea cucumber, bird's nest, bear's paw, monkey's brains, etc.The ways of using a knife include: slicing, shredding, filleting, dicing, cubing, grinding, mashing, etc.The main taste: salty, chilly, spicy, hot, sour, sweet, etc.3.1.2 Literal translation

Literal translation refers to an adequate representation of the original.[6]

That is to say, the interpreter can translate a dish with its cooking method, its ingredients or its taste.E.g.: 紅燒魚 : Braised fish in brawn sauce

冬菇菜芯: Winter mushroom with green cabbage 青椒肉絲: Shredded pork with green peeper 怪味雞: Multi-flawed chicken 炒肉絲: Sautéed pork slices 燉牛肉: Stewed beef

清蒸桂魚: Steamed mandarin fish 煎雞蛋: Fried eggs

回鍋肉: Twice cooked pork or double cooked pork[7]

If there are large numbers of cooking terminologies in the interpreter's mind, it won’t be too difficult for him to translate the dish names literally, and would not cause misunderstanding in most cases.3.1.3 Liberal translation

Liberal translation is also called free translation, which does not adhere strictly to the literal meaning or the word order of the original.[8] It is the word elegance that the names of Chinese dishes focus on.In order to keep their elegance, many dish names are completely different from their original materials.E.g.: 炒雙冬 is translated into fried winter mushrooms and winter bamboo shoots, because 雙冬refers to winter mushroom and winter bamboo, but from the Chinese name we don't know what we will eat.三鮮湯: Soup with fish, shrimp and pork balls.The interpreter has to refer to its original materials.Many names of Chinese dishes use metaphors to add their vividness

翡翠蝦仁: Stir-fried shrimps with peas

積雪銀鐘: Stewed mushrooms with white gangues 螞蟻上樹: Sautéed bean vermicelli with spicy meat sauce.These names, if translated literally, might cause misunderstandings.Here the author exemplifies the translations of several Chinese dishes just for reference.For examples, some people translate 霸王別姬 into “the king is saying goodbye to his beloved woman”;全家幅is translated into “a photograph of the whole family”, which make the quests feel confused and still don't know at all what they will eat at last.3.1.4 The combination of literal and liberal translation This translation method means that some dishes can be translated literally, but some explanations should be added.They can be divided into four groups.The first group refers to those names of dishes that include some famous people’s names.For example, 東坡肉can be translated into “poet Dong Po’s braised pork”.Then the interpreter should explain that Su Dongpo was a famous poet in the Song Dynasty.毛式紅燒肉can be translated as “chairman Mao’s stewed pork with soy sauce”, then the interpreter can add that Chairman Mao was a great leader in China.麻婆豆腐can be translated as “bean curd with minced pork in hot sauce”, and then you add that Mapo was the creator of this dish.The second group relates to the names which include places.For example, 北京烤鴨can be translated as “Beijing roast duck”, then you add that Beijing food is always delicious and wonderful.成都子雞can be translated as “stir-fried small chicken in Chengdu style”, with explanation that Sichuan food is characterized by its spicy and hot flavor.It’s spicy and hot.[10]

The third group means the dishes which contain folk stories.叫花雞 can be translated into “beggar’s chicken”.There is a legendary story connected with it.The interpreter had better tell the story that it was said that long ago there was a beggar who stole a chicken one day.He was pursued by the owner.He was almost caught when he suddenly hit upon a good idea.He smeared the chicken all over with clay which he found nearby and threw it into the fire he had built to cook it.After a long while the beggar removed the mud coasted from the fire.When he cracked open the clay he found, to his astonishment, that the clay together with the feather had formed a hard shell in which the chicken had been baked into a delicious dish with a wonderful flavor.That night he had a very enjoyable meal.Hence the name the dish.[11] The last group dishes refer to the names that are catered for an auspicious atmosphere and a festival cultural psychology.This type of names can be directly translated into Chinese cuisine names, and then the interpreter should add the ingredients of these dishes.E.g.全家福can be translated as “a happy family”, but the interpreter should add that it’s a a combination of shrimp, pork, beef, chicken, lobster and mixed vegetables with brown sauce.龍風(fēng)配can be translated as “dragon and phoenix”, but the interpreter should add that it two separate dishes in one plate.On one side is lobster meat in Sichuan chili sauce, which is an inviting;on the other is house special chicken, which never fails in delighting.[12] 3.2 The cross-culture awareness of the interpreter

Interpretation is actually a cross-culture communication, in which the interpreter should have a strong sense of the two cultures and the translation should be made as clear as possible.The interpreter should have not only bilingual skills, but also bicultural ability.Some of the interpreters regard interpretation as cultural interpretation.[13]

Interpretation often fails if the interpreter ignores the cultural factors and can not act as a good communication exchanger.Interpretation of the names of Chinese dishes is actually a process to introduce Chinese dietary culture to the foreign guests.In this particular case, the interpreter’s cross-culture awareness is important and is reflected in three points.3.2.1 Study of dietary culture

In order to understand the original language and culture, that is to say, the Chinese language and the Chinese culture, the interpreter should learn the Chinese dietary culture, know the cultural backgrounds of the names and know the raw materials and the methods which the names actually concern.Meanwhile, the interpreter should introduce the Chinese dietary culture to the foreign guests timely and appropriately if possible.3.2.2 Know the level of the guests’ understanding of Chinese culture.According to the guests’ understanding of the Chinese culture, the interpreter can

determine the translation methods.Usually with his sensitivity of translation, the interpreter would know under what circumstances the literal translation would make foreign guests have no obstacle in understanding, such as people’s names, places metaphoric names and the names with stories.Those names’ translations are often relying on the knowledge and cultural backgrounds that can be understood by the guests.At this time, based on the literal translation, the interpreter should add explanations to mend foreign guest’s cultural gaps and put the source language culture into the target language culture if possible, so as to make the translation acceptable and promote cultural exchanges well.3.2.3 Actively participate in the cultural communication

The interpreter is not only an intermediary but also an active participator at a dinner.The interpreter has the responsibility and obligation to promote the exchange of mutual understanding and communication.Under certain circumstances, the interpreter should use their dual-cultural knowledge to explain the cultural differences and misunderstandings which might be caused by the communicators who lack understanding with each other.For example, at a banquet, when ordering Chinese dishes, the interpreter can remind the officials to pay attention to the foreign guest’s national culture and psychological tastes, avoiding ordering the taboo food, such as vinegar pork, pig heart and so on.In short, in order to complete impromptu interpretation task, the interpreter has to make full preparations to understand and become familiar with some cooking terminologies and the corresponding English expressions, to understand the diet-related knowledge and cultural backgrounds, to use the translation strategies flexibly for on-the-spot translation, to take advantage of its double cultural ability to promote mutual understanding and communication, to introduce foreign friends the Chinese food culture timely and appropriately.4.Conclusion This paper compares the cultural differences of diet between China and English countries and gives a general illustration on some influential points concerning how an interpreter can do a good job in translating Chinese dish names into English.Firstly, it points out that a very important factor in the interpretation work at tables is the interpreter’s knowledge of the cultural differences between China and English countries, and analyzes eight differences from four aspects.Secondly, it suggests three translation methods and demonstrates them with a large number of examples to show the essential role that translation methods play in interpretation work.Last but not least, from other aspects it analyzes the importance of interpreters’ cross-culture awareness, In a word, culture differences, translation methods and cross-culture awareness are important influential factors in interpretation work at tables.I hope this paper will be of some help to those

people who are interested in interpreting Chinese dishes into English, and will, to a certain extent, promote the cross-culture exchanges between China and English countries.13

Notes [1] 杜學(xué)增.中英文化習(xí)俗比較[M].北京：外語(yǔ)教學(xué)與研究出版社.1999（3）:15-18.[2] 胡文仲.跨文化交際概論[M] 北京：外語(yǔ)教學(xué)與研究出版社.2000（1）:23-25.[3][13] 劉丞華.文化與人格—對(duì)中西文化差異的一次比較[M] 合肥：中國(guó)科技大學(xué)出版社.2002（1）:11-14.[4] [5] Edward T.Hall.The Silent Language [M].New York: Anchor Book, 1990(4): 61-62.[12] 黃海翔.中餐菜單英譯淺談[J] 中國(guó)科技翻譯 1999（2）:22-24.[6][8] Guo Zhuzhang.A Practical Course in Translation between English and Chinese [M].Wuhan: University Press.2005(5):10-12.[7][10] 劉萍.中式菜肴名稱的口譯[J].中國(guó)科技翻譯 2001（1）:65-67.[9][11] 任靜生.也談中菜與主食的英譯問題[J].中國(guó)翻譯.2001（2）:45-47.14

Bibliography 1.Bassnegtt B.& Lefever.Translation, History, Culture [M].Printer Publishers Limited, 1990.2.Bram J.Language and Society [M].Random House, 1995.3.Cha, Y.R.A Grammar of Spoken Chinese.Los Angeles: University of California Press, 1968.4.Hu Zhuanglin.Linguistics: A Course Book [M].Beijing: Beijing University Press, 2001.5.John Defrancis.Chinese-English Dictionary [M].Chinese-English Great Dictionary Press, 1997.6.Phillips J.Foreign Language Standards: Linking Research, Theories and Practice [M].Lincolnwood: National Textbook Company, 1999.7.畢繼萬.跨文化非語(yǔ)言交際[M].北京：外語(yǔ)教學(xué)與研究出版社，1999.8．杜建慧.翻譯學(xué)概論[M].北京：民族出版社，1998.9．顧嘉祖.跨文化交際—外國(guó)語(yǔ)言文學(xué)中的隱蔽文化[M].南京：南京師范大學(xué)出版社，2002.10．何高大.實(shí)用英漢漢英口譯技巧[M].長(zhǎng)沙：中南工業(yè)大學(xué)出版社，1997.11．胡賡申.談?wù)効谧g前的準(zhǔn)備[M].廣東外事，1988.12．易中天.閑話中國(guó)人[M].北京：華齡出版社，1996

第二篇：從菜名翻譯中看中西飲食文化差異

從菜名翻譯中看中西飲食文化差異

【摘 要】在全球化背景下，中國(guó)的傳統(tǒng)文化備受矚目，飲食文化是其中的重要部分。了解中式菜肴的英文名稱能夠?yàn)橥鈬?guó)友人提供方便、同時(shí)也可以介紹宣傳中國(guó)文化。但是由于中西方的文化差異，中式菜名的翻譯過程中存在著不少誤譯的問題。本文結(jié)合中餐菜譜的翻譯，明確提出對(duì)中餐菜譜翻譯中文化差異的處理策略，進(jìn)而闡明文化因素在語(yǔ)際翻譯中的重要性。

【關(guān)鍵詞】飲食；文化差異；翻譯策略

一、中餐菜名的翻譯

（一）誤譯的原因

要把中餐菜名翻譯成英文，首先要了解其命名方法。能夠體現(xiàn)菜肴內(nèi)容和特色的命名方法叫做寫實(shí)性命名法，此外還有反映菜肴深刻文化內(nèi)涵的寫意性命名法，文化菜名就屬于此類。由于不了解其深層含義就進(jìn)行了表面直譯，以往的翻譯過程中有一些典型誤譯。

比如，貴州有道名小吃叫“絲娃娃”。實(shí)際上是一層類似春卷皮的薄皮在里面包著各類素菜，看起來很像被包裹著的嬰兒，于是此而得名。但有些譯者將它譯為“Silk Baby”。許多外國(guó)朋友一聽到這個(gè)名字便感覺害怕而不敢食用。

再如，夫妻肺片的翻譯如大導(dǎo)演的電影那樣陰森恐怖――丈夫和妻子的肺切“Husband and wife’s lung slice”；早在清朝末年，成都街頭巷尾便有許多挑擔(dān)、提籃叫賣涼拌肺片的小販。20世紀(jì)30年代四川成都有一對(duì)擺小攤的夫婦，因制作的涼拌肺片精細(xì)講究，風(fēng)味獨(dú)特，小生意做得紅紅火火，一時(shí)顧客云集，供不應(yīng)求。一些常來品嘗他們夫妻制作的肺片的頑皮學(xué)生，用紙條寫上“夫妻肺片”字樣，悄悄貼在他夫妻倆的背上或小擔(dān)上，也有人大聲吆喝，“夫妻肺片，夫妻肺片……”。一天，有位客商品嘗過他們夫妻倆制作的肺片，贊嘆不已，送上一個(gè)金字牌匾，上書“夫妻肺片”四個(gè)大字。從此就有了“夫妻肺片”這一小吃。

（二）飲食文化的翻譯原則

東西方文化以及食物原料、制作方法存在著諸多差異，菜單的翻譯遠(yuǎn)沒有想象的那么簡(jiǎn)單。影響菜名翻譯的重要因素是烹飪方法和菜式命名，翻譯時(shí)要把握好二者的特點(diǎn)，既要符合西餐菜肴命名習(xí)慣，又要體現(xiàn)中餐特色，切忌望文生義或按字面意思直譯。翻譯過程中必須把握以下六個(gè)原則：

第一，注重菜名的信息功能，保證菜名能夠提供準(zhǔn)確、足夠的信息，而不能簡(jiǎn)單地按照中式菜肴的名稱直譯。如：把“麻婆豆腐”譯成Pockmarked woman’s bean curd、把“八仙過海 ”譯為Eight Immortals crossing the sea、把“魚香肉絲”譯為Fish-flavor shredded pork，這樣會(huì)使外賓茫然或誤解。

第二，充分利用菜單的促銷作用。應(yīng)借鑒中餐菜肴命名的藝術(shù)手法，盡量反映中餐烹飪的特色，對(duì)一些歷史悠久、流傳廣泛的菜肴在翻譯之后還可以附加說明。這樣既保留菜名信息，又可以引人興趣，以達(dá)到吸引食客的目的。

第三，關(guān)注中餐烹調(diào)方法的類別。為反映中餐對(duì)火候的講究及其藝術(shù)性，可進(jìn)行適當(dāng)?shù)男揎棥Ｖ胁团胝{(diào)方法分類如下：

燒、燒、燴、燜Braise

燉、煨Stew

煎、炸、酥Deep-fry

爆、炒、熘、滑Stir-fry、Quick-fry

干炒、干煸、焙Saut

煮、汆、涮、白灼Boil

燒、烤、烘、Roast、Barbecue、Broil、Bake

第四，盡量譯出原料加工后的形狀。原料的形狀在西餐中并不重要，但在中餐中卻能反映出烹調(diào)的水平，譯文應(yīng)予以保留，確實(shí)累贅的，則可以省略。

第五，把握原料這一核心，無論中餐如何命名，翻譯時(shí)均須翻譯出原材料，再加上烹調(diào)方法和味型等輔助材料。

第六，避免文化沖突。中式菜肴命名為了吉祥，借用了一些不能食用的物品或西方人忌諱食用的動(dòng)物名，翻譯時(shí)應(yīng)按原料名直譯，如果原料本身是西人忌食的，這道菜可省略不譯。如：翡翠魚翅、紅燒獅子頭，真正的翡翠當(dāng)然不能食用的，其實(shí)它就是蔬菜，而獅子西方人更不會(huì)食用，我們也是以其威武來形容肉圓罷了，直譯會(huì)引起血腥的感覺。又如：脆皮乳鴿，將象征著和平的鴿子烹而食之，也是西方人不能接受的，所以最好把它略過。

二、西餐菜名的翻譯方法

西方人所追求的是一種理性的飲食觀念，他們?cè)谥谱魇澄飼r(shí)，基本上是從營(yíng)養(yǎng)的角度出發(fā)的。強(qiáng)調(diào)采用新鮮的原料，在烹調(diào)過程中保持原有的營(yíng)養(yǎng)成分及味道，蔬菜基本上都是生吃。譬如，沙拉的制作方法極其簡(jiǎn)單，即把蔬菜，水果等混合起來。所以看到沙拉時(shí)我們對(duì)于其所含的原料，配料就會(huì)一目了然。在翻譯的過程中也應(yīng)當(dāng)直截了當(dāng)。如：sunshine salad胡蘿卜色拉； home-made vegetable salad家常蔬菜色拉； fruit salad水果色拉。

三、中西飲食文化差異

（一）中西飲食內(nèi)容不同

1.食物種類不同。西餐主要原料是動(dòng)物類和海洋魚類，輔以植物類，中餐原料主要是植物類和淡水魚類，輔以動(dòng)物類。隨著社會(huì)的發(fā)展和國(guó)際交流的增加，兩種飲食體系所使用的材料日益趨同，但差別仍然比較明顯。中國(guó)人視為美味的貓肉，狗肉是西方人所無法接受的，而西方人習(xí)以為常的海洋魚類、貝殼類在中國(guó)內(nèi)地并不是很受歡迎。

2.烹調(diào)方式不同。這是中西餐的重要區(qū)別之一，烹飪方法的差異主要體現(xiàn)在以下三個(gè)方面：第一：原料的加工。中餐對(duì)此十分講究，加工后的原料有多種形狀，如整體（Whole）、塊（Cubes）、片（Slices）、卷（Rolls）、條（Strips）、段（Segments）、絲（Shreds）、?。―ice）、粒（Grains）、末（Mince）、蓉（泥）（Mash）、漿（Thickliquid）、汁（Juice）等，西餐對(duì)原料的處理相比之下較為簡(jiǎn)單，通常有整體、塊、片、丁、泥等幾種形狀；其次是火候，中式烹調(diào)對(duì)用火特別講究，有三十多種加工方法，其中的許多方法是西餐中沒有的，西餐原料加工時(shí)間較短、火溫適中；最后是調(diào)味，中餐多追求復(fù)合味型，要求原料入味，西餐則強(qiáng)調(diào)原料的本味及調(diào)料的獨(dú)立使用。

3.菜肴命名的差異。中式菜肴命名較為含蓄，好聽，特別是婚宴上的菜名，一般都有吉祥的寓意。且注重使用比喻，雙關(guān)，象征等修辭手法，很多菜是以創(chuàng)始人、景物、典故和傳聞等來命名的，如東坡肉，傳說是根據(jù)宋代著名的大文豪蘇東坡流傳下來的食譜做成的；霸王別姬，則源于西楚霸王項(xiàng)羽和他的愛妃虞姬。西餐命名直截了當(dāng)，突出原材料，一般采用原料加上烹飪方法或地名的命名原則，如：意大利比薩餅、水果沙拉。

（二）中西飲食文化關(guān)注點(diǎn)不同

1.理性的西方人關(guān)注的主要是營(yíng)養(yǎng)與生存。

西餐重科學(xué)，重科學(xué)即講求食物的營(yíng)養(yǎng)價(jià)值，因此西方飲食以營(yíng)養(yǎng)為最高準(zhǔn)則。所以他們較少關(guān)注食物的色、香、味、形，但營(yíng)養(yǎng)一定要得到保證。這一點(diǎn)可以通過下列例子說明，科學(xué)研究表明胡蘿卜養(yǎng)頭發(fā)、養(yǎng)皮膚，一聽說有營(yíng)養(yǎng)，美國(guó)人就掀起吃胡蘿卜風(fēng)。西方人吃牛排時(shí)，服務(wù)員會(huì)問要幾分熟，他們還喜歡吃生魚，蔬菜，這對(duì)很多中國(guó)人來說是不可思議的。凡此種種都反映了西方人忽視味覺，關(guān)注食物的營(yíng)養(yǎng)。

2.感性的中國(guó)人追求的是美味和享受。

中國(guó)的飲食文化受到傳統(tǒng)的陰陽(yáng)五行哲學(xué)思想、儒家倫理道德觀念，中醫(yī)營(yíng)養(yǎng)攝生學(xué)，飲食審美風(fēng)尚，民族性格特征等諸多因素的影響。中國(guó)有句俗語(yǔ)：民以食為天，食以味為先，這說明了在中國(guó)，味道是烹調(diào)的最高準(zhǔn)則。中國(guó)人通常重視味道，這也反映在日常生活之中，如家庭宴客，菜端上餐桌時(shí)，主人常會(huì)自謙地說：菜燒得不好，不一定合您的口味，就湊合著吃吧。他絕對(duì)不會(huì)說：菜的營(yíng)養(yǎng)價(jià)值不高，您將就著吃吧。在中國(guó)人的眼里，吃不單單是為了飽或?yàn)榱藸I(yíng)養(yǎng)，有時(shí)吃飽了，還要繼續(xù)吃，這是因?yàn)槭懿涣嗣牢兜恼T惑。但在西方的理性飲食觀看來，這種超負(fù)荷的飲食不僅造成浪費(fèi)，還會(huì)危害人的健康。

（三）中西方餐桌禮儀文化不同

在用餐禮儀方面，中國(guó)與西方存在顯著差異。在中國(guó)，不管是出于什么目的的宴席只會(huì)有一種形式，就是大家圍著桌子坐在一起共享一席。而且要用圓桌，這就從形式上營(yíng)造了一種團(tuán)結(jié)，友好的氛圍。吃飯時(shí)，主人會(huì)頻頻給客人夾菜或勸酒，嘴里還念叨著不要客氣，多吃點(diǎn)。在餐桌上，大家可以盡情聊天，男士可以抽煙。在西方宴席上，主人一般只給客人夾一次菜。吃東西，尤其是喝湯時(shí)不能發(fā)出大的聲音，不能打嗝，否則會(huì)被認(rèn)為是非常不禮貌的?？腿艘滟澲魅藴?zhǔn)備的飯菜。只要有一個(gè)女士在場(chǎng)，男士就不能抽煙。一定要抽的話，要得到女士的同意。另外，西方奉行分餐制和AA制。大家各自點(diǎn)自己想吃的菜。飯后結(jié)賬時(shí)，采用AA制，各付各的。而在中國(guó)，人們喜歡搶著去付錢。

中西方對(duì)待出席遲到的態(tài)度也大相徑庭。西方人的時(shí)間觀念較強(qiáng)，嚴(yán)格遵守約會(huì)時(shí)間，不能失約。如果遲到，特別是在正式場(chǎng)合，會(huì)被認(rèn)為是非常不禮貌的，也是對(duì)主人和其他客人的不尊重。如果有事不能按時(shí)赴約，要事先打電話通知他人并致歉。而中國(guó)人則更傾向于遲到，往往過了規(guī)定的時(shí)間才會(huì)出現(xiàn)。

四、運(yùn)用文化適應(yīng)性原則翻譯可以更好的促進(jìn)中西文化交流

（一）文化適應(yīng)性原則

文化適應(yīng)性（Cultural Compatibility）是翻譯中的一個(gè)重要概念，它指的是譯者對(duì)某種文化意義或內(nèi)涵的把握，讀者對(duì)譯作的接受程度及相應(yīng)的審美判斷效果。中國(guó)文化源遠(yuǎn)流長(zhǎng)，博大精深，很多菜名都具有歷史來源。對(duì)于對(duì)中國(guó)傳統(tǒng)文化了解甚少的中國(guó)人來說了解這些菜肴的命名尚且是挑戰(zhàn)，對(duì)于外國(guó)人來說更是如此。尤金?奈（Eugene Nida）認(rèn)為：“大多數(shù)關(guān)于翻譯理論的討論可以歸結(jié)為充分考慮通過各種嘗試辦法，使讀者接近文本或使文本接近讀者?！蔽幕嗣?dú)特的文化含義是西方人所難以甚至無法理解的。在翻譯時(shí)，譯者很難找到現(xiàn)成的與之完全對(duì)應(yīng)的表達(dá)，這種情況下，通常的做法是避虛就實(shí)，即將實(shí)質(zhì)性的菜名進(jìn)行英譯，放棄其中的一些文化含義，以增強(qiáng)其文化適應(yīng)性。

（二）文化適應(yīng)性原則指導(dǎo)下的文化菜名新譯

文化菜名所包含的文化內(nèi)涵是西方人難以理解的，誤譯的文化菜名會(huì)使他們不敢品嘗。文化適應(yīng)性原則要求譯者在進(jìn)行翻譯時(shí)要盡量貼近譯語(yǔ)文化，從而使讀者在文化心理上產(chǎn)生共鳴。因此在把中餐文化菜名進(jìn)行英譯時(shí)，一般采用寫實(shí)性命名法，將菜肴的材料、烹飪方法、味型等重要信息翻譯出來，讓外國(guó)友人一目了然。例如“百鳥歸巢”實(shí)際上是由雞腿、豬肉、鵪鶉蛋和竹筍絲做成的，雞腿、豬肉、鵪鶉蛋象征“百鳥”，竹筍絲，表示“巢”。要對(duì)等翻譯的話，很可能會(huì)出現(xiàn)誤譯。最好根據(jù)菜名組合進(jìn)行翻譯，可譯為“chicken and pork with egg and bamboo shoots”。再比如“麻婆豆腐” 現(xiàn)音譯為 “Mapo Tofu”。

五、結(jié)語(yǔ)

由于文化差異，誤譯在文化菜名的翻譯中很常見，在文化適應(yīng)性原則指導(dǎo)下，譯者翻譯時(shí)可采取“避虛就實(shí)”的翻譯方法，即首先翻譯菜肴的主料、配料、味型等重要信息，在語(yǔ)境允許的情況下再對(duì)其文化內(nèi)涵進(jìn)行揭示。但筆者認(rèn)為如果篇幅允許，還是應(yīng)該在此基礎(chǔ)上加注說明為好。這樣更有利于外國(guó)友人了解中國(guó)文化。相信隨著跨文化交流的深入發(fā)展，這類寫實(shí)性加注釋的譯法會(huì)在譯介中國(guó)飲食文化，尤其是傳統(tǒng)飲食文化方面扮演重要的角色。

參考文獻(xiàn)：

[1]陳宏薇.漢英翻譯基礎(chǔ)[M].上海：上海外語(yǔ)教育出版社，1998.[2]馮慶華.實(shí)用翻譯教程[M].上海：上海外語(yǔ)教育出版社，1997.[3]劉渲傳.菜肴英譯與中國(guó)飲食文化[J].三峽大學(xué)學(xué)報(bào)，2004（4）.[4]黃海翔.中餐菜單英譯淺談[J].中國(guó)科技翻譯，1999（1）.[5]白靖宇.文化與翻譯[M].北京：中國(guó)社會(huì)科學(xué)出版社，2000.[6]劉清波.中式菜名英譯的技巧和原則[J].中國(guó)科技翻譯，2003（4）.

第三篇：淺談中西飲食文化差異

淺談中西飲食文化差異

【摘要】在世界全球化的今天，國(guó)家和民族間的交流亦越發(fā)頻繁。而“吃”作為一種可以拉近彼此距離的交流手段，理應(yīng)加以重視?！俺缘奈幕奔达嬍澄幕?，也是文化交流中不也或缺的重要部分。本文將就中西飲食文化從飲食觀念、宴會(huì)禮儀及飲食內(nèi)容三大方面加以比較，展示中西餐飲文化差異，以便更加順利的進(jìn)行中西間的跨文化交際?！娟P(guān)鍵詞】中西方 飲食文化 差異

不同的民族及國(guó)家有著不同的飲食文化，而飲食文化又是文化系統(tǒng)的一個(gè)重要組成部分。了解不同民族及國(guó)家飲食文化間的差異有利于促進(jìn)他們間的文化交流，利于跨文化的交際。而中國(guó)和英美等西方國(guó)家的飲食文化，在對(duì)于飲食的觀念，宴會(huì)禮儀及飲食內(nèi)容方面都存在著很大的差異。比較和了解這些差異，將會(huì)為中西方將來的跨文化交際提供依據(jù)。

1飲食觀念上的差異

1.1“泛食主義”對(duì)“食用主義”

在中國(guó)，“吃”不僅僅是“吃”，它被賦予了豐富的意義。古語(yǔ)有云“民以食為天”，可見飲食一事在國(guó)人心中的重要地位。而“民以食為天”的這種思想，也被很多學(xué)者稱為“泛食主義”。飲食，在國(guó)人心中不止是一種對(duì)“胃”與“味”的滿足，它亦溶于人們的生活之中，與精神世界掛鉤。例如，以前人們一見面的寒暄語(yǔ)就是“吃了嗎？”，可見古來人們都把“吃”或?yàn)椤俺远鴾?zhǔn)備當(dāng)作很重要的事?！毙『⒊錾臅r(shí)候要辦滿月酒，成人結(jié)婚時(shí)要辦婚宴，高壽安康時(shí)要辦壽宴，長(zhǎng)辭人世時(shí)要辦喪禮，諸如此類，中國(guó)人的一生都與飲食緊密關(guān)?！俺浴笨梢员豢醋鲆环N傳遞心理溝通交流和表達(dá)禮節(jié)的方式?！胺菏持髁x”在漢語(yǔ)i也有充分的體現(xiàn)。易中天先生曾在《閑話中國(guó)人》中寫道：“如前述把人稱為‘口’，吧職業(yè)稱為‘飯碗’等。又比如思索叫做‘拒絕’，體驗(yàn)叫‘品味’，嫉妒叫‘吃醋’，幸福叫‘陶醉’，司空見慣叫‘家常便飯’，輕而易舉叫‘小菜一碟’?? ”1 可見“民以食為天”的中國(guó)人心中及生活中，飲食的重要性。

而在西方人眼中，“吃”僅僅是一種生存手段和交際方式。他們更多看中的食物可以提供的營(yíng)養(yǎng)及那能量。從亞伯拉罕馬斯洛的需求定律和《美國(guó)禮儀事典》都可以看出。需求定律中，認(rèn)定需求被分為五個(gè)層次，其中飲食屬于最低的一層。而《美國(guó)禮儀事典》曾將各類宴會(huì)的目的總結(jié)為以下幾點(diǎn)：向提供服務(wù)者表示感謝；對(duì)剛剛達(dá)成的一筆交易表示慶祝；為了贏得客戶的信任；請(qǐng)人幫忙??”

2可見比起中國(guó)的“吃”，西方的吃只是停留在生存交際方面，沒有賦予更多樣而深遠(yuǎn)的含義。

1.2“集體主義”對(duì)“個(gè)人主義”

中國(guó)人受儒道兩教長(zhǎng)期的影響，追求“仁”“愛”，想要?jiǎng)?chuàng)造的是個(gè)和諧的社會(huì)。這樣的社會(huì)群體的主導(dǎo)價(jià)值觀，必須是“集體主義”。從“一人得道，雞犬升天”到“親誼、鄉(xiāng)誼、世誼、年誼”之交等，無不打上中國(guó)群體文化的烙印。3 而在宴飲同時(shí)，中國(guó)人也喜歡圍坐在一個(gè)大圓桌旁，觥籌交錯(cuò)，把酒言歡，敬酒聊天，歡聲不絕于耳，而且共同享受桌上的菜肴。一片其樂融融之景象。

而西方人更注重的是個(gè)性的發(fā)展，他們強(qiáng)調(diào)individualism。他們的主導(dǎo)價(jià)值觀，相對(duì)中國(guó)的而言，是“個(gè)體主義”。他們吃飯的時(shí)候，多數(shù)是每人各有一小份食物，不是像中國(guó)人一樣從桌上的大盤里夾菜喝湯，而且一般是和坐在隔壁的人說話，聲音較小，不似中國(guó)式的滿桌交談。結(jié)伴出去吃飯是也是AA制。

1.3“講排場(chǎng)”對(duì)”隨意簡(jiǎn)單”

“持家要儉，待客要豐”是中國(guó)的傳統(tǒng)觀念，加之中國(guó)人好面子，就會(huì)覺得請(qǐng)客關(guān)乎面子問題，講究排場(chǎng)是必要的。一般正式的宴請(qǐng)時(shí)要上七八道大菜，不包括之前的零嘴及收尾時(shí)的甜點(diǎn)湯飲在內(nèi)。菜色越多，品質(zhì)越好，就越是顯示出主人的好客及身份。當(dāng)然這種情況下，很多食物是吃不完的。其中比較極而有名的例子就是集合滿族和漢族飲食特色的巨型筵席—滿漢全席。原為康熙皇帝大壽所舉辦的筵席包括咸甜苦辣各色菜式，各類山珍海味共一百零八道，可謂加入珍饈，極為奢華，盡顯皇家氣派。

而西方人沒有這樣的面子觀念。他們盛大的西餐宴席通常不過是六道菜，而且其中只有兩道菜算上是菜，其余不過是陪襯。平時(shí)宴請(qǐng)，飯菜更為簡(jiǎn)單。在美國(guó)，有時(shí)候朋友聚餐會(huì)采取大家作貢獻(xiàn)的手法，稱之為“Potluck”，即每人都帶一樣菜，讓大家共享。4 即使是在舉行party時(shí)，也只是提供一些簡(jiǎn)單的食物，不提供主食?？梢娢鞣饺俗⒅氐牟皇鞘澄锏呢S盛，他們是要借助party或宴請(qǐng)來調(diào)節(jié)氣氛，讓客人享受更美好的時(shí)候，利于之后的交流。

2宴會(huì)禮儀上的差異

由于歷史文化不同，中西方的宴會(huì)禮儀也存在著很多差異。以下將主要就餐具、出席時(shí)間及作為安排的差異進(jìn)行解釋。希望借此了解中西差異后，更有利于中西方在宴會(huì)上的溝通交流，不要做出讓對(duì)方覺得突兀的事情。2.1餐具的差異：“筷子”對(duì)“刀叉”

餐具上最顯而易見的差異就是中國(guó)人用筷子而西方人用刀叉。這是由于不同文化的影響。中國(guó)長(zhǎng)期受農(nóng)耕文化的影響，喜歡和平與安定的生活，反對(duì)侵略。西方國(guó)家由于狩獵文化的影響，喜歡爭(zhēng)強(qiáng)好勝和樂于冒險(xiǎn)。故中國(guó)人在用餐時(shí)喜歡用圓桌，用筷子吃飯，體現(xiàn)一團(tuán)和氣；西方人一般都是用方桌，使用刀叉則給人一種殺氣沖沖的野蠻之感。5

2.2出席時(shí)間的差異：“遲到”對(duì)“準(zhǔn)時(shí)”

中國(guó)有“一寸光陰一寸金”，西方有“time is money”,但是在赴宴的時(shí)候，其實(shí)中西方還是有差異的。中國(guó)人更傾向于“遲到”而西方人更傾向“準(zhǔn)時(shí)”。

在中國(guó)，宴席之上，“遲到”之舉非常常見。當(dāng)然，對(duì)此，宴請(qǐng)人也一般會(huì)左后準(zhǔn)備。早早安排瓜子花生之類的零嘴供來賓消磨時(shí)間。當(dāng)然邀請(qǐng)方不會(huì)將客人們的遲到作為不禮貌的行為。而在西方國(guó)家，正式的宴會(huì)要求要準(zhǔn)時(shí)，若是遲到最好不要超過十分鐘。而且遲到之時(shí)，一般會(huì)說再過幾分鐘就到了。但是要是超過二三十分鐘而不告知對(duì)方，就會(huì)被看作一種失約行為，對(duì)方可不必等待。對(duì)于很重視誠(chéng)信的西方人，會(huì)照成很不好的印象。2.3席位安排的差異 中西雙方進(jìn)餐的座次也反映著文化二代差異，而且大不相同。2.3.1“南北”對(duì)“左右”

中國(guó)自古就有“南尊北卑”的傳統(tǒng)觀念。古代皇帝都是面南而坐，而臣子們偶的是北面稱臣，所含有后來“面朝南”在中國(guó)人心中就變成了一種身份地位高的象征。所以在宴會(huì)上也是朝南的作為為上座，朝北為下坐。而西方人則是把地位的高低由“左右”來劃分。雖然在古代西方社會(huì)，最尊貴的客人的座位是在主人的左邊，這是應(yīng)為人們習(xí)慣于用右手握匕首，刺殺坐在左手邊的人。如果將最尊貴的客人安排在主人的左手衛(wèi)生知識(shí)，不僅他刺殺不方便，主人還有制服他的優(yōu)勢(shì)地位。6 但是今天，已經(jīng)不存在安全的這個(gè)問題，但由于心理保護(hù)的需求，多將主賓席放在主人的右側(cè)，形成了以右為上以左為下的規(guī)矩。2.3.2“男尊女卑”對(duì)“女士?jī)?yōu)先，男女平等”

由于長(zhǎng)期受儒家思想的影響，“男尊女卑”的思想根深蒂固。在很久之前，女性在餐桌上根本沒有一席之地，而是在廚房里忙碌，獨(dú)自就餐。當(dāng)然，今時(shí)不同往日，女性已經(jīng)從封建禮教的束縛中解脫了出來。但但“尊老”與“女士?jī)?yōu)先”的原則發(fā)生矛盾是，中國(guó)人定會(huì)選擇“尊老”。但是在西方，“女士?jī)?yōu)先”是他們的傳統(tǒng)觀念，也是平時(shí)的行為準(zhǔn)則。這是由于多數(shù)西方國(guó)家都信仰基督教，而在基督教中，圣母瑪利亞備受推崇和尊敬。也與在十二三世紀(jì)盛行的騎士風(fēng)度有關(guān)。而且在就餐時(shí)的男女插空坐的方式也顯示出西方人的男女平等觀。當(dāng)然，他們不推崇“尊老”這一說法。由于西方許多國(guó)家畜牧業(yè)和商業(yè)較發(fā)達(dá)，需要體力勞動(dòng)和勇于冒險(xiǎn)等要求，所以人們害怕衰老，不愿談及也就難以形成“尊老”一風(fēng)。

3飲食內(nèi)容上的差異：“求精美”對(duì)“講營(yíng)養(yǎng)重均衡”。

中國(guó)有句俗話“民以食為天，食以味為先”，可見中國(guó)人極重視食物的口味。中華料理內(nèi)容豐富，有諸多菜系及流派，其中以魯、川、粵、閩、蘇、浙、湘、徽八大菜系為代表。由此可見，國(guó)人對(duì)料理有“精”的追求。孔子也曾說過“食不厭精，膾不厭細(xì)”，這也是人們對(duì)食材精品意識(shí)的體現(xiàn)。同時(shí)，還要色香味俱全，這是“美”的要求。國(guó)人在追求味蕾的滿足的同時(shí)也重視對(duì)才的外觀及顏色的搭配效果。

比起重精美的中國(guó)飲食，西方的飲食更講究營(yíng)養(yǎng)均衡。西方人對(duì)食物的味的要求沒有很高，在他們看來，飲食是為了生存及健康。他們注重的是食物中維生素，蛋白質(zhì)，卡路里等的含量。所以在西方國(guó)家的食品上都有明確表明歌成分及其比重，在菜單上也會(huì)標(biāo)注菜肴的成分及重量。我們吃的自助餐中，就會(huì)表明牛排的分量。他們?cè)谙聫N時(shí)常用有刻度的量杯，秤等廚房用具來對(duì)食材的量進(jìn)行度量。西方人基本是從營(yíng)養(yǎng)學(xué)的角度來理解飲食，不會(huì)花太多的功夫在吃上面。

綜上可見，中西方在飲食文化方面的差異還是頗多的。但隨著全球化的進(jìn)程，飲食文化間也會(huì)有更多的交流與碰撞。了解中西飲食文化的差異并將之應(yīng)用到對(duì)跨文化交際的實(shí)踐當(dāng)中，對(duì)中西方的文化的交流發(fā)展及發(fā)展將有促進(jìn)作用。

參考文獻(xiàn)：

1.易中天.閑話中國(guó)人[M].北京：華齡出版社，1996.第17-18頁(yè).2 杜學(xué)增.中英文化習(xí)俗比較[M].北京：外語(yǔ)研究與科研出版社，1999.第171頁(yè).3 顧嘉祖.跨文化交際：外國(guó)語(yǔ)言文學(xué)中隱蔽文化[M].南京：南京師范大學(xué)出版社，2000.第74頁(yè).4 胡文仲.跨文化交際學(xué)概論[M].北京：外語(yǔ)教學(xué)與研究出版社，1999.第165頁(yè).5 單是坤，王敏.民族文化心理與中西飲食文化之對(duì)比[J].山東省農(nóng)業(yè)管理干部學(xué)院學(xué)報(bào)，2005.（2）.6 Edward T Hall.The Silent Language[M].New York：Anchor Books，1990.第86頁(yè)

第四篇：中西飲食文化差異

中西飲食文化差異

肖雪冬 201321020375 在《現(xiàn)代漢語(yǔ)詞典》里，飲食的義項(xiàng)有兩個(gè)：一個(gè)是名詞性的，指“吃的和喝的東西”一個(gè)是動(dòng)詞性的指“吃東西和喝東西”，強(qiáng)調(diào)動(dòng)作。

在英文中，飲食的概念可以有以下表達(dá)方法：“food and drink”意即“吃的和喝的東西”；“diet”意即“通常所吃的食物”，也可以指“日常的膳食”；“bite and sup ”則是指“吃東西和喝東西”。些有關(guān)“飲食”的解釋中，我們可以看出，“飲食”一詞的基本語(yǔ)言學(xué)含義比較簡(jiǎn)單，無非就是吃喝的東西或吃喝的動(dòng)作。但我們深究起來，“飲食”就變得復(fù)雜了。飲食如果僅僅是吃飽喝足，為什么在吃飽喝足的同時(shí)，有這么多繁文縟節(jié)？為什么一種食物對(duì)一個(gè)地方的人來說是天賜美味，而對(duì)另一個(gè)地方的人來說則敬而遠(yuǎn)之，甚至有的地方更是避之不及呢？有人為吃什么而苦惱，而有人卻為吃不飽而煩惱。飲食本身是本能的，而吃什么，如何吃，在哪里吃，則體現(xiàn)出不同族群的不同特點(diǎn)，體現(xiàn)出文化性。

中國(guó)與英美等西方國(guó)家對(duì)于飲食的觀點(diǎn)和態(tài)度、飲食的內(nèi)容及特點(diǎn)等方面都存在著顯著的差異。

一：飲食觀念的差異。

西方烹飪講究營(yíng)養(yǎng)而忽視味道?；趯?duì)營(yíng)養(yǎng)的重視，西方人多吃生蔬菜，比如黃瓜，洋白菜和西蘭花等。因?yàn)樗麄冎朗卟艘唤?jīng)加熱，維生素就會(huì)被破壞?？梢哉f西方的飲食是一種理性飲食觀念。對(duì)于烹飪食物，營(yíng)養(yǎng)性和美味性就是他們的出發(fā)點(diǎn)和目的地。他們?nèi)﹂_發(fā)和研究食物在不同狀態(tài)下的營(yíng)養(yǎng)差異，即使口味永無變化，他們照吃不誤。而在中國(guó)的飲食文化中，對(duì)“味”的追求往往大于對(duì)“營(yíng)養(yǎng)”的追求，對(duì)食物感性強(qiáng)于理性，以追求美味為第一要求。這種價(jià)值理念的差別形成了中餐過分注重飯菜色、香、味的特點(diǎn)，而西方人則自始至終堅(jiān)持著從營(yíng)養(yǎng)角度出發(fā)，輕視飯菜的其他功能，終其原因，是中西方人們思維方式的不同。在西方的世界里，理性顯然是比感性更受推崇，從古希臘蘇格拉底“知識(shí)就是美德”到近代培根的“知識(shí)就是力量”我們可以看出西方的思維是一種篇中理性的思維，這也體現(xiàn)在西方的第一二次工業(yè)革命中。在中國(guó)，飲食的追求感性顯然壓倒理性，這種飲食觀念與中國(guó)傳統(tǒng)哲學(xué)思想相吻合。作為東方代表的中國(guó)哲學(xué)，其顯著特點(diǎn)是宏觀，模糊及不可捉摸。就像中醫(yī)的治病方法，望聞問切，治療從整體出發(fā)，輔之于有效的中藥，但中藥的藥理卻始終令人難以道明。從中醫(yī)藥我們就可以大概了解中國(guó)哲學(xué)。中國(guó)菜也是如此，講究分寸，整體的配合。它包含了中國(guó)哲學(xué)豐富的辯證法思想，一切以菜的味道美好，協(xié)調(diào)為度，度以內(nèi)的千變?nèi)f化決定了中國(guó)菜的豐富和富于變化的特點(diǎn)。

二：飲食結(jié)構(gòu)的差異。

雖然現(xiàn)在人們的生活水平較以前有了極大的提高，但總的來說，中國(guó)人以素食為主，中國(guó)人每天吃的蔬菜比西方人多得多。西方人則喜好葷食,秉承著游牧民族、航海民族的文化血統(tǒng),以漁獵、養(yǎng)殖為主,以采集、種植為輔,葷食較多,吃、穿、用都取之于動(dòng)物,連西藥也是從動(dòng)物身上攝取提煉而成的。而西方人雖每天進(jìn)食大量蛋白質(zhì)，但腸胃功能卻因進(jìn)食纖維素太少而受到影響，因此消化系統(tǒng)的患病率及患癌率均大大超過中國(guó)；中國(guó)人喜愛粗糧，而西方人偏愛精白粉等細(xì)糧。而實(shí)際上，粗糧所含營(yíng)養(yǎng)物質(zhì)要比細(xì)糧多中國(guó)人喜愛豆?jié){、豆腐、豆芽等豆制品，而西方人卻往往不喜歡。另外，中國(guó)烹調(diào)在用料上也顯出極大的隨意性，許多西方人視為棄物的東西，在中國(guó)都是極好的原料，例如雞鴨的舌頭，腳掌等，一到中國(guó)廚房，經(jīng)過廚師加工便成為一道道美食佳肴。

三：飲食方式的差異。

中西方的飲食方式有很大不同。在中國(guó)，宴席都只會(huì)有一種形式，就是大家團(tuán)團(tuán)圍坐，共享一席。筵席要用圓桌，這就從形式上造成了一種團(tuán)結(jié)、禮貌、共趣的氣氛。美味佳肴放在一桌人的中心，它既是一桌人欣賞、品嘗的對(duì)象，又是一桌人感情交流的媒介物。人們相互敬酒、相互讓菜、勸菜，在美好的事物面前，體現(xiàn)了人們之間相互尊重、禮讓的美德。雖然從衛(wèi)生的角度看，這種飲食方式有明顯的不足之處，但它符合我們民族“大團(tuán)圓”的普遍心態(tài)，反映了中國(guó)古典哲學(xué)中“和”這個(gè)范疇對(duì)后代思想的影響，便于集體的情感交流，因而至今難以改變。而在西式飲宴上，食品和酒盡管非常重要，但實(shí)際上那是作為陪襯。宴會(huì)的核心在于交誼，通過與鄰座客人之間的交談，達(dá)到交誼的目的。如果將宴會(huì)的交誼性與舞蹈相類比，那么可以說，中式宴席好比是集體舞，而西式宴會(huì)好比是男女的交誼舞。由此可見，中式宴會(huì)和西式宴會(huì)交誼的目的都很明顯，只不過中式宴會(huì)更多地體現(xiàn)在全席的交誼，而西式宴會(huì)多體現(xiàn)于相鄰賓客之間的交誼。與中國(guó)飲食方式的差異更為明顯的是西方流行的自助餐。將所有食物陳列出來，大家各取所需，不必固定在位子上吃，走動(dòng)自由，這種方式便于個(gè)人之間的情感交流，不必將所有的話擺在桌面上，也表現(xiàn)了西方人對(duì)個(gè)性、對(duì)自我的尊重。但各吃各的，互不相擾，缺少了一些中國(guó)人聊歡共樂的情調(diào)。

四：用餐禮儀差異。

中國(guó)的大多數(shù)宴會(huì)上將長(zhǎng)幼有序、尊重長(zhǎng)者作為排座的標(biāo)準(zhǔn),位高權(quán)重者或年長(zhǎng)者常首先入座并坐首席。中餐的進(jìn)餐禮儀體現(xiàn)一個(gè)“讓”的精神。宴會(huì)開始時(shí),所有的人都會(huì)等待主人,只有當(dāng)主人請(qǐng)大家用嘴時(shí),才表示宴會(huì)開始。當(dāng)有新菜上來,主人一般請(qǐng)主賓和年長(zhǎng)者先用以示尊敬。中國(guó)的用餐禮儀深深地體現(xiàn)了中國(guó)傳統(tǒng)文化“孝”文化。在中國(guó)，有句話“百行孝為先”，由此可看出“孝”在中國(guó)的地位。孩子孝敬父母，后輩尊敬師長(zhǎng)，重視對(duì)年長(zhǎng)者的尊重，在這種觀念影響下就產(chǎn)生了“讓”的進(jìn)餐禮儀精神。西方排座位的標(biāo)準(zhǔn)則是女士?jī)?yōu)先、尊重婦女。在安排座位時(shí),如果是男女共同參加的宴會(huì),則由男女主人共同主持,必須將男女賓客分開列成兩個(gè)名單,通常的座位安排形式是:男主人與女主人正對(duì)面,男主人的左右兩側(cè)為女主賓,接著按時(shí)針方向朝外側(cè)排列。還應(yīng)注意兩點(diǎn):一是男賓常依地位而不是根據(jù)年齡安排;二是夫婦座位應(yīng)在同一邊但不相連。另外,如果男女結(jié)伴同時(shí)趕赴宴會(huì),那么男士應(yīng)為女士開門,讓女士先行;當(dāng)主人把女賓客領(lǐng)進(jìn)大廳時(shí),首先由男主人邀請(qǐng)第一女主賓入席,并幫她拉椅子、入座,女主人則同男貴賓最后進(jìn)入。在上菜與進(jìn)餐時(shí),應(yīng)首先從左側(cè)給女主賓上菜,然后按順序分送給其他女士,最后給女主人;接著,再按同樣的順序給男士上菜。當(dāng)女主人及其他女士拿起餐巾、刀叉開始進(jìn)餐后男士們才能開始。進(jìn)餐結(jié)束后,必須等女主人起身離席,其他人方可離席,且仍然要為女士拉椅子,讓其先行。在西方，人們更多的是體現(xiàn)一種女士?jī)?yōu)先，尊重婦女的精神。

五：用餐器具差異。

中國(guó)人的餐具主要是筷子、輔之以匙,以及各種形狀的杯、盤、碗、碟。中國(guó)烹飪講究餐具的造型、大小、色彩與菜品的協(xié)調(diào),講究“美器”,把飲食當(dāng)作藝術(shù)活動(dòng)來對(duì)待。西方人多用金屬刀叉,以及各種杯、盤、盅、碟。其中盤又有菜盤、布丁盤、奶盤、白脫盤等;酒杯更是講究,正式宴會(huì)幾乎每上一種酒,都要換上專用的玻璃酒杯,分工非常明確?？曜优c刀叉作為東西方最具代表性的兩種餐具,影響了東西方不同的生活方式,代表著不同的兩種智慧。先秦時(shí)代,人們吃飯一般不用筷子。根據(jù)《禮記》中的記載推測(cè),當(dāng)時(shí)人是用手把飯送入口的。后來由于人們?cè)跓臼澄飼r(shí),不可能直接用手操作,需借助竹枝一類的工具來放置和翻動(dòng)食物,在炊具中燒煮肉塊和蔬菜的羹湯,也要用它們來取食,久而久之,聰明的先民逐漸學(xué)會(huì)用竹條來夾取,這就是筷子最早的雛形。刀叉的出現(xiàn)比筷子要晚很多。據(jù)研究,刀叉的最初起源和歐洲古代游牧民族的生活習(xí)慣有關(guān),他們馬上生活隨身帶刀,往往將肉燒熟,割下來就吃。后來走向定居生活后,歐洲以畜牧業(yè)為主,面包之類是副食,直接用手拿。主食是牛羊肉,用刀切割肉,送進(jìn)口里。到了城市定居以后,刀叉進(jìn)入家庭廚房,才不必隨身帶。由此不難看出今天作為西方主要餐具的刀和筷子身份很是不同,它功能多樣,既可用來宰殺、解剖、切割牛羊的肉,到了燒熟可食時(shí),又兼作餐具。刀叉和筷子,不僅帶來了進(jìn)食習(xí)慣的差異,進(jìn)而影響了東西方人生活觀念。刀叉必然帶來分食制,而筷子肯定與家庭成員圍坐桌邊共同進(jìn)餐相配。西方一開始就分吃,由此衍生出西方人講究獨(dú)立,子女長(zhǎng)大后就獨(dú)立闖世界的想法和習(xí)慣。而筷子帶來的合餐制,突出了老老少少坐一起的家庭單元,從而讓東方人擁有了比較牢固的家庭觀念。

中西方飲食文化相互影響及思考

中西方文化背景不同，自然會(huì)有飲食觀念上的差異和飲食方式的不同。兩者各有千秋，單說歷史，西餐自然無法和中餐相比。中國(guó)有幾千年的歷史，飲食文化的博大精深自不必說。但是很多歷史的東西，過去可能是先進(jìn)的，今天則可能是落后的。比如就現(xiàn)在的生活節(jié)奏來講中餐做起來遠(yuǎn)不如來個(gè)漢堡方便、快捷。從衛(wèi)生的角度看，中餐的飲食方式有明顯的不足之處，也有許多需要改進(jìn)的地方。人們的生活中既要有傳統(tǒng)的中餐，也要有一些西式的食品。

文化差異就動(dòng)與靜，需要的不是個(gè)人或集體的評(píng)價(jià)，而是需要一個(gè)“零勢(shì)面”。在西方人的眼里，中國(guó)的飲食只是單純的“味”天下，而中國(guó)人卻最終沒有改，西方人也沒有察覺到自己的飲食有何不足。在西方一些哲學(xué)家觀點(diǎn)認(rèn)為，沒有鏡子是不能找到自己的不足，然而，西方人和中國(guó)人一樣，沒有找到一面可以找到自己不足的鏡子。西方飲食文化有何不足？很簡(jiǎn)單，從肉類煮八成熟就能看出，八成熟的肉類的確實(shí)含有比較多的營(yíng)養(yǎng)，但是，從健康的角度看，他們?nèi)鄙傩l(wèi)生的眼光，肉類的細(xì)菌沒能得以殺除，在保證美味、營(yíng)養(yǎng)的條件下還必須有健康。從唯物主義觀點(diǎn)出發(fā)，保證個(gè)人健康，才能更好地發(fā)展社會(huì)、傳承文化。

飲食文化不是歷史的，也不是現(xiàn)代的，它是從古代到現(xiàn)代在蒸煮實(shí)踐中得到的。飲食文化不是屬于個(gè)人的，也不是屬于某個(gè)集體的，它是屬于全世界的，是歷史的累積物及文化的見證。

不管是西方還是中方，飲食文化都會(huì)有差異，但重要的是尊重各自的飲食文化，簡(jiǎn)單點(diǎn)概括就是尊重各國(guó)文化。尊重各國(guó)飲食文化可以使飲食文化不產(chǎn)生敵對(duì)之意，文化重在交流，在尊重文化基礎(chǔ)上已經(jīng)很好地保證了這以點(diǎn)，在繼承中發(fā)展文化，在發(fā)展中繼承文化，使飲食文化得以更好地改進(jìn)和創(chuàng)新。在保證文化不敵對(duì)情況下發(fā)展，符合我國(guó)現(xiàn)在基本情況的要求，也符合社會(huì)發(fā)展的要求，這樣會(huì)在一定程度上推進(jìn)我國(guó)走向飲食大國(guó)。

文化在創(chuàng)新和繼承中難免會(huì)碰到這樣或那樣的沖突，基督教、佛教等宗教在我們生活中存在著，偶爾對(duì)我們內(nèi)心有依靠，但是，從過去的歷史和現(xiàn)今宗教的宗旨看，我國(guó)的飲食文化與它們的宗教精神實(shí)在是沖突多，佛教的不殺生，與我國(guó)飲食文化就有比較明顯的差異，西方人眼里認(rèn)為中國(guó)飲食文化是一種“暴力”文化，是一種不值得人們?nèi)ハ蛲娘嬍愁愋?，那么，我們是否改變自己的飲食文化呢？是否聽從別人的言語(yǔ)呢？中國(guó)飲食文化的缺點(diǎn)我們不可否認(rèn)，我們這能夠改善而不能夠改變，先解決主要矛盾，次要矛盾會(huì)隨時(shí)間慢慢地解決，也就是說，先解決的主要矛盾就是解決自身的缺點(diǎn)，而非改變自己的飲食文化，倘若我們想把飲食文化給改了，這并不是一件簡(jiǎn)單的事情，因?yàn)?，中?guó)飲食文化已經(jīng)灌入我們心里五千年之久，如果完全改變飲食文化不可取的。

擁有自己的特色飲食文化是基礎(chǔ)，發(fā)展與創(chuàng)新是飲食文化的頂梁柱，因?yàn)槭澜缭诓煌５匕l(fā)展，文化在不斷地更新，我們不能一味的陶醉在現(xiàn)有的美味，要拿出勇氣及志氣創(chuàng)出新的飲食文化，也能站在空想主義的環(huán)境下幻想自己的成就。在被文化沖涮的世界里，我們更應(yīng)該利用這時(shí)機(jī)，學(xué)習(xí)西方飲食文化以便補(bǔ)充現(xiàn)有的不足，但是，不能片面的承接西方文化，也不能片面的否認(rèn)西方飲食文化，“取其精華，去其糟粕”是主要的精神，憑著這精神發(fā)展自我飲食文化將會(huì)取得很大的進(jìn)步。

中西飲食保存著各自的特色,同時(shí)也在諸多方面存在著各式各樣的差異，當(dāng)然，這些差異都具有相對(duì)性，幾千年來的東西方文化的交流也促成中西方的飲食文化的不斷融合。全球化態(tài)勢(shì)下的跨文化交際使得多樣的飲食文化不斷的互補(bǔ)與兼容。今天，享受東西方各具特色的飲食已成為當(dāng)代人日常生活中司空見慣的事情。我們?cè)诖蠼稚想S處可見法式大餐、KFC, Macdonald, Pizza hut等西方的舶來飲食，而中國(guó)菜館也開遍了全世界。

第五篇：淺談中西飲食文化差異.doc

致謝

在論文即將完成之際，在此向教授我知識(shí)的各位老師及關(guān)心我的家人、同學(xué)和朋友們表示衷心的感謝！從著手準(zhǔn)備論題到構(gòu)思框架、充實(shí)內(nèi)容再到整個(gè)論文的完成，凝聚著無數(shù)人對(duì)我的關(guān)懷和幫助，沒有他們的支持和鼓勵(lì)，我是不會(huì)這么順利完成的。

感謝新疆師范大學(xué)外國(guó)語(yǔ)學(xué)院英語(yǔ)系所有給予我關(guān)心和幫助的老師和同學(xué)們，正是這個(gè)溫馨的大家庭讓我三年的學(xué)習(xí)生活盛滿感動(dòng)，留下許多令人難忘的美好回憶。

這篇文章的最終完成要感謝外國(guó)語(yǔ)學(xué)院馬曉玲老師，她幫助我明確了這篇文章的基本思路，而且在百忙之中多次幫我修改論文，更提出十分中肯和寶貴的意見。

感謝這三年授予我知識(shí)的各位老師們，是諸位老師的教誨使我擁有一定的專業(yè)知識(shí)，從而較為順利的完成了論文的撰寫。

最后，向所有關(guān)心我的家人、師長(zhǎng)、朋友表示深深的謝意。

I

摘要

在悠久的歷史文化中，中西方不同的思維方式和處世哲學(xué)造就了中西文化的差異，從而造就了中西方飲食文化的差異。飲食與文化密切相關(guān)；不同的民族締造了不同的飲食文化,所以飲食文化具有濃郁的民族性和多樣性的特點(diǎn)。中國(guó)與英美等西方國(guó)家對(duì)飲食的觀點(diǎn)和態(tài)度、飲食內(nèi)容以及飲食特點(diǎn)等方面都存在著顯著的差異。中國(guó)與英美等西方國(guó)家在飲食觀念、飲食方式、宴會(huì)禮儀、飲食內(nèi)容等方面的跨文化差異,揭示了導(dǎo)致飲食文化差異的深層次的原因,并闡明了隨著跨文化交際的發(fā)展,中西飲食文化的交流、互補(bǔ)和兼容的因素也會(huì)增多。

關(guān)鍵詞：中西飲食文化；跨文化交際；差異

II

Abstract

Food, an essential prerequisite for the existence and development of mankind remains a close relation with culture, for food culture varies with nations.Therefore, there are great disparities between China and the western countries in ideas, attitudes, contents and functions of food cultures.This paper endeavors to analyze the cultural differences and their rooted causes in Chinese and Western food cultures from the perspectives of concept, manners, etiquette and content, and points out that with the development of cross-cultural communication, more factors and new variables in food cultures will arise through communication, interaction and imitation.Key words: Chinese and Western food cultures;cross-cultural communication;differences

III

論文提綱

引言

第一章 飲食觀念上的差異

1.1.中方的“泛食主義”與西方的“食用主義” 1.2.中方注重“排場(chǎng)”與西方講求“簡(jiǎn)單、隨意” 1.3.中方注重“集體主義”與西方注重“個(gè)體主義”

第二章 飲食方式的差異

2.1． 餐具的差異:“筷子”與“刀叉” 2.2．“營(yíng)養(yǎng)”與“美味”的關(guān)注重點(diǎn)不同 2.2.1.理性的西方人更多關(guān)注的是營(yíng)養(yǎng)與生存 2.2.2.感性的中國(guó)人追求的是美味和享受

第三章 中西宴會(huì)禮儀上的差異

3.1.出席時(shí)間的差異:“遲到”與“準(zhǔn)時(shí)” 3.2． 座位安排的差異 3.2.1.“南北”與“左右”

3.2.2.“男尊女卑”與“女士?jī)?yōu)先、男女平等”

第四章 飲食內(nèi)容上的差異

4.1.“求精、求美”與“講營(yíng)養(yǎng)、重均衡” 4.2.菜名的差異

第五章 結(jié)論

IV