HUMOUR BY MALAYSIAN JAPANESE-SPEAKING TOUR GUIDES DURING TOUR SESSION IN CROSS-CULTURAL CONTEXT
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Journal of Business and Social Development eISSN: 2600-9668
Volume 8 Number 2, September 2020 © Penerbit UMT
HUMOUR BY MALAYSIAN JAPANESE-SPEAKING TOUR GUIDES
DURING TOUR SESSION IN CROSS-CULTURAL CONTEXT
ROSWATI ABDUL RASHID1*, RADHIAH ISMAIL1, MAZLINA AHMAD1, NURUL
AIN CHUA ABDULLAH1, ZANJABILA NUDIN1 AND ROSLINA MAMAT2
1
Center of Fundamental & Continuing Education, University Malaysia Terengganu, 21030 Kuala Nerus,
Terengganu, Malaysia
2
Faculty of Modern Languages & Communication, University Putra Malaysia, Jalan Universiti 1, Serdang,
23400 Seri Kembangan, Selangor, Malaysia
*Corresponding author: roswati@umt.edu.my
Submitted final draft: 16 May 2020 Accepted: 24 August 2020 http://doi.org/10.46754/jbsd.2020.09.006
Abstract: This research concerns the use of humour in Japanese language by
Malaysian Japanese-speaking tour guides. The goal is to explore the pattern of
humour strategies in communicating with Japanese tourists in the context of a
clash of Malay and Japanese cultures. Data were obtained from four recorded
conversations between tour guides and tourists. The conversations were
transcribed and coded. Tour guides consisted of four Japanese-speaking Malays
and the tourists were all native speakers. The study identified four categories
of humour employed in a cross-cultural context. The outcome of cultural
and linguistic clash helped to influence the coordination and adjustment of
communication behaviours. Malaysian tour guides adopted humorous strategies
to foster a friendly relationship so that the tours may run smoothly. It is hoped
that this research will serve as reference to those involved in Japanese language
education for tourism, besides serving as a guide to strengthen cross-cultural
communications to the next level.
Keywords: Humour, tour guide, Japanese language, tourism communication,
Malaysia tourism
Introduction culture and communication competency
The capacity to express and appreciate (Moalla, 2014). Reimann (2010) registered
humour is gradually recognised as one that humour in communication between
of the efficiency elements of second cultures is often applied to break the ice,
language (L2) communication skills develop relationships and to lighten the
(Reddington & Waring, 2015). When environment. According to the author, to
someone engages in social interactions with make sense of humour to be understood
people of different cultural backgrounds, and appreciated in different cultures, the
they may struggle and fail to achieve initiator should not only be conscious of the
their initial communication goal. This social norms of his listeners. He must also
is because communication between be excellent in communication — choosing
cultures is inclined to misunderstandings, the right essence, being smart in finding
ambiguities and frustrations resulting opportunities and telling engaging stories
from varying social and cultural norms to deliver a well-meaning joke. Most of
due to diversity in the discourse systems the humour depends on knowledge sharing
(Norrick, 2003). Expressing humour and background, but cultural humour that
in cross-cultural communication needs lacks such ingredients may end up being
sophisticated linguistics, social order, misinterpreted, leading to conflicts.
Journal of Business and Social Development Volume 8 Number 2, September 2020: 53-64Roswati Abdul Rashid et al. 54
The above description is in line with the guides need to coordinate and adapt to the
research by Puteri (2006), who declared that culture of tourists. Therefore, the pattern,
humour is comparatively a fragile linguistic style, rules and features in telling humour
component and its meaning depends on are different and intricate from one culture
timeliness, appropriate environment, social to another.
context and cultural taboo. If these aspects As stated by Moalla (2014) earlier
are not adhered to, the humour will neither that expressing humour in intercultural
have a comical effect, nor will it leave any communication requires sophisticated
influence or impression. linguistics, social order, culture and
The exploration of humour in competency in communication skills.
interaction has attracted the attention of According to Rogerson-Revell (2007),
academicians over the past few centuries although humour is a universal phenomenon
(Norrick, 2010) and research has been but however, the reason why and when it is
done in various fields such as education, used in an event of interaction is different
sociology, psychology, philosophy, between language and culture.
anthropology, medicine, communication Hence, are the Malay tour guides
and others (Oshima, 2013; Ulloth, 2002 ). uttering appropriate humour as outlined
The field of tourism is also no exception among their Japanese guests? And will the
in the use of humour. However, research tourists respond similarly in their norms
leading to TG’s exploration of humour when giving feedback to the humour
towards tourists in SLPP is still lacking. uttered by their hosts? With the exploration
Among the studies that have been done are of these features, the skills of interpreting,
Ong (2005), Pearce (2009), Huang (2010), communicating and responding to the
Huang (2011), Befthink (2011), Roswati utterance of humour to tourists will be
Abdul Rashid, Roslina Mamat and Yamato intensified, and will also discursively
(2013) and Roswati Abdul Rashid Radhiah promote communication skills of the tour
Ismail et al., (2017). Their study focuses guides.
solely on identifying the use humour as one
of the strategies that is used to facilitate It is important for Japanese-speaking
communication between TGs and tourists. Malay guides to acquire knowledge on
how to praise and humour their guests.
Therefore, by understanding the The guides are frontline workers and must
context of Malay and Japanese culture in possess an uncanny ability in speaking the
using the Japanese language as a medium correct words that respect the linguistic and
of communication between Malay cultural aspects of Japanese tourists. The
Japanese-speaking tour guides and their intention is to avoid miscommunication that
Japanese tourists, the frequency of humour causes cultural and ethnic offense, leading
utterance, and its function and category to dissatisfaction and anger among the
applied by guides during tours are explored tourists. As Tanaka (1988) demonstrated,
in this study. The conclusions may serve it is imperative to comprehend the designs
as a foundation for skills enhancement in of the targeted language to meet the needs
speaking the Japanese language, which of tourists, who are precious clients looking
will have an immediate impact on tourist for a memorable trip.
expectations.
Problem Statement Research Questions
The culture underlying one community This research explores the use of humour
differs from another. In tourism, tourist by Japanese-speaking Malay tour guides.
Journal of Business and Social Development Volume 8 Number 2, September 2020: 53-64HUMOUR BY MALAYSIAN JAPANESE-SPEAKING TOUR GUIDES DURING TOUR
SESSION IN CROSS-CULTURAL CONTEXT 55
According to Wolfson (1983), the cross- will have distinct tastes and similarly, when
cultural language speech act does not it comes to different cultures, some may find
only vary in employment, but also in it funny while others not so. Nevertheless,
terms of delivery, frequency and function. the ability to enjoy and appreciate humour
Consequently, the characterisation of is universal. In other words, jokes are still
humour is studied in three questions: shared among humans, even though their
perception is inconsistent.
1. What is the average frequency of
humour used by guides during tours? Academics have been investigating
the concept and application of humour
2. What categories of humour are uttered for centuries (Norrick, 2010), and it has
in each session? been administered in multiple disciplines,
3. What is the function of humour used by such as education, sociology, psychology,
the guides? philosophy, anthropology, medicine,
communication and so on (Oshima, 2013;
Ulloth, 2002). In education, the function of
Humour humour is regularly viewed as a stimulus
Humour is defined as part of communication to learning. This has been researched by
(Ulloth, 2002) and concluded by Tapley Norul (2011), Shaffe et al., (2011); Aria,
(2006) as an essential human nature and (2002); Ivy (2013); and Ulloth (2002).
practice that belongs to daily life (Astedt- The conclusions of these investigations
Kurki & Liukkonen, 1994), whereas characterised the usage of humour as
Reimann (2010) defined it as a universal something that held essential connections
neurological phenomenon. Humour between teaching style as a stimulus to
happens when there is a contradictory or learning. It reduces formality between
inappropriate situation that runs off the teachers and students, besides reducing
track, which is supposed to be considered stress, tension and anxiety to lighten up
an incongruity when it is a misnomer the mood. Ulloth’s (2002) review granted
(Mallan, 1993). a comprehensive summary to the function
of humour, which is a valuable tool for
There are numerous interpretations educators to convey the essence of teaching,
of humour. Commonly, it stimulates attract students’ attention, build good
amusement and happy experiences (Wilson, relationships, and create an exceptional and
1979). The definition of humour refers to the smooth learning environment. Ivy (2013)
emotion or state of mind that can produce noted several advantages of using humour
laughter or a sense of amusement (Simon, in the classroom:
1988). Asmah (2000) related humour from
the utterance point of view, which is to say i. It boosts self-esteem, respect and
words that hit the listeners’ heart to invoke morale;
laughter, and even relieve tension in an ii. It increases student motivation and
angry situation. There is a different sense of engagement in learning;
humour, but the notion between each goal is iii. It promotes a sense of acceptance that
to create amusement, happiness and joyful allows students to think creatively and
emotions. According to Nik and Faisal critically;
(2014), humour can happen anywhere, but
iv. It helps students see information in
its meaning varies from time to time, and new and different ways;
from one culture to another.
v. It provides fewer conflicting
A humorous situation depends on how relationships between teachers and
a listener perceives it to be. Different people students; and,
Journal of Business and Social Development Volume 8 Number 2, September 2020: 53-64Roswati Abdul Rashid et al. 56
vi. It makes the teachers easily accepted Uchi no hito (insider) or soto no hito
by students. (outsider) perspectives of an organisation
or institution. This is in line with the
Humour research is not solely focused conclusion by Hall (1976) that high-level
on education; it also encompasses social context of languages, such as the Japanese
communication. For instance, Astedt- language, relied profoundly on information
Kurki and Liukkonen (1994) studied the sharing and relation to communicate and
effectiveness of humour in interactions find the common ground of meaning with
between patients and nurses. Their research various rules. Besides, the protocols created
concluded that the application of humour by social features, such as uchi (internal),
in nursing services has contributed to job soto (external), tatemae (external/explicit)
satisfaction besides boosting motivation. and hone (internal/implicit), make humour
Meantime, a study by Hobbs (2007) that impossible to express spontaneously or
explored the advantage of humour among in unexpected situations. Accordingly,
lawyers during trials found that it is humour in Japanese society seldom exceed
effective in persuading the opposing parties the boundaries of hierarchy and does not
to withdraw their cases. The author noted occur in formal situations. It is contradictory
that the use of humour by lawyers was very to other societies, where humour is utilised
aggressive in court and it is an indispensable as a strategy of decency, besides bridging
approach in defending an argument and social gaps and easing communication.
winning cases.
The domain of tourism is no exception Humour in Tourism Communication
to the use of humour. However, there is little
research on its use to enhance tour sessions. The element of humour is also no exception
Existing studies by by Ong (2005); Huang in tourism communication but the study or
(2010); Huang (2011); Beeftin (2011), and research relating to it in detail is very small
Roswati et al., (2013 & 2017) recognised in number. Below are several research and
humour as one of the strategies employed studies relating to humour by tour guides.
to facilitate communication between guides Although it has been around for quite some
and tourists. Only Pearce (1984) listed time, but it is still relevant as a reference
the purpose of humour in tourism-first is in the utterance of humour and proves
helping travellers to focus on a description, that the use of humour is considered as
second is assisting them to feel comfortable one of the important strategies in tourism
and relaxed in a new environment, and third communication. In the description of these
is improving the relationship with tourists. previous studies describe the function
However, the study did not focus on humour of humour as being able to create a
pattern in the context of natural interactions. pleasant atmosphere or environment of
The research only employed humorous tourist communication while increasing
stories from social sites as data, rather than interaction, reducing stress and tension
actual interactions in tour sessions. among tourists.
Howard, Thwaites and Smith
(2001) were among the first to explore
Humour in Japanese Society humour among tour guides. Studies using
Reimann (2010) explained that humour observation techniques and interviews
in Japanese society is governed by social with indigenous guides and park service
etiquettes, such as hierarchy, harmony, members have identified their functions
formality, context, membership and the covering TG roles in TG’s function theory
Journal of Business and Social Development Volume 8 Number 2, September 2020: 53-64HUMOUR BY MALAYSIAN JAPANESE-SPEAKING TOUR GUIDES DURING TOUR
SESSION IN CROSS-CULTURAL CONTEXT 57
developed by Cohen (1985) and Weiler and Pearce (2009) does not only identifies
Davis (1993). Among them are providing the importance of the use of humour in
organization, safety, and maintaining group tourism communication but also identifies
cohesion and tourist’s interest in the tour the purpose of humour in tourism. Firstly
through the use of humour. Howard et al. to help tourists to focus on a description or
(2001) concluded humour is an effective explanation of the tour, secondly; helping
technique for indigenous tour guides to them feel comfortable and relaxed in a new
relieve tension and arouse the interest and atmosphere and the third is to enhance the
focus of tourists. relationship with the tourists. Yet his study
The study of Howard et al. (2001) uses funny stories from social sites as data
is followed by the study of Beeftin rather than from actual interaction events in
(2011) who also examined tour guides tour trips.
among indigenous natives and foreign Next is the study of Huang (2010)
tourists. His study describes intercultural who used the instrument of Importance –
communication in the context of roles Performance Analysis (IPA) to evaluate
that explore the patterns of relationship the performance of tour guides around
between these two parties. The respondents Shanghai, China from the perspective of
consisted of tour guides consisting of domestic tourists and English-speaking
natives of Talamanca Province, Costa Rica foreign tourists. The findings of this study
and foreign tourists. Qualitative method also express that humour is one of the
used in this study is observation during skills that tour guides should improve as
eco-tourism sessions and interviews. The well as language skills when conducting
findings of the study formulate that humour tours, working ethically when introducing
is one of the elements of Supportive shopping places to tourists and increasing
Environment during tour trips that makes knowledge about tourist destinations.
the atmosphere of relationship between tour Research by Brito (2012) is slightly
guides and tourists to feel comfortable with different from the other study of humour
each other, intimacy, mutual acceptance, in tourism communications because his
openness and respect. The study of Beeftin study uses tour guides as a respondent
(2011) supports the argument of Howard et during the conduct of a visit session at the
al. (2001) that the importance of a person Coach Museum, Lisbon (Lisbon Coach
using humour is to break down barriers as a Museum). His study discusses the variety
result of cultural differences. of interpretive features by TGs while
Next is a study conducted by Ong conducting tour trips. The anthropological
(2005) using Saville-Troike (1989) theory technique applied in the study is a direct
to examine the communicative behavior of observation technique on 50 professionals
Malaysian TG while operating tour trips. tour guides. The findings of the study
Ong (2005) identified humour as among the identified the interpretation strategies
14 types of communicative behavior used applied in communication during the
by tour guides. According to Ong (2005) to visit session, includes questions, humour,
storytelling, the relationship between reality
avoid boredom and overcome discomfort
and tourist fantasy. Although the context is
due to weather, long journey, tour guides different in handling the visit session, the
have expressed humour. Tour guide has humour element is still in the category of
conveyed information using jokes and elements that should be applied in tour trips
humourous elements to test the intelligence communication.
of tourists. These elements of humour
Further study by Io (2013) who
are inserted while giving explanations to
examines the knowledge and understanding
tourists.
Journal of Business and Social Development Volume 8 Number 2, September 2020: 53-64Roswati Abdul Rashid et al. 58
of tourists on the heritage sites visited, Kuala Lumpur and Malacca City. The result
namely the World Cultural Heritage Site shows that humour was applied during the
in Macau. The research was conducted in tour sessions in the form of jokes to make
two phases: on-site guide evaluation and a participants laugh. In addition to attract the
linked tourist survey. The results revealed interests of the Japanese tourists for them
the influence of four factors on effective to focus more on the explanations by the
interpretation, namely, heritage and tourist tour guides, it also functioned to build good
information knowledge, service attitude, relationships between the tourists and the
communication competence and emotional tour guides. The good relationships built
intelligence. Here the element of humour between them have made the tour sessions
is identified as an element that should be to be more relaxed and friendly.
given special attention besides provocation
and emotional sensitivity.
Methodology
Next is research by Roswati Abdul
Rashid, Roslina Mamat and Yamato (2013). Research Design
This research examines the patterns of
communication found in cross-cultural This study concentrated on qualitative
communication between Malaysian- methods to gather data. This design was
speaking Malaysian tour guides and selected because it represented the language
Japanese tourists during tour visit sessions. and cultural elements in actual situations of
Conversations of tour guides and tourists cross-cultural communication. Besides, it
are recorded using IC Recorder. Video also provided information on how the tour
recordings and observation notes were also guides think and communicate when using
used to help to prepare the transcript of humour.
the conversation. The results of the study Data collection comprised systematic
found that not only aspects of Malaysian observation that applied audio-visual
and Japanese cultural knowledge are recordings of interactions throughout tour
widely applied but also aspects of the sessions. Data collected were transcribed
use of Japanese language that includes and the services of two Japanese
the application of humour elements also language specialists were used to review
plays an important role in cross-cultural the transcripts to ensure that they were
communication between these two parties. consistent and accurate with the recording.
The last humour research to be The humour used by the Malay tour guides
highlighted in the literature study of this were highlighted. Informal interviews
study is the research by Roswati Abdul were applied in the collection of data on
Rashid Radhiah Ismail et al., (2017). This before, during and after tour trip for the tour
research was conducted to observe the guide to receive specific information about
pattern and function of humour used by the study respondents and explanations
Malaysian tour guides during tour visits. regarding observations.
The guided tour visits were done in Japanese
with Japanese tourists who were visiting
Research Sample
Malaysia. Data was collected employing
systematic observation methods using Data were collected from four tour sessions
audio visual records and on-site observation conducted by four Malay Japenese-
notes on their interactions. The interactions speaking tour guides (referred to as TG1,
between the tour guides and tourists were TG2, TG3 and TG4). These tour sessions
observed and their conversation were were attended by 12 tourists identified as
recorded during their 8 tour sessions around JT1 to JT12. The Malay guides had lived in
Journal of Business and Social Development Volume 8 Number 2, September 2020: 53-64HUMOUR BY MALAYSIAN JAPANESE-SPEAKING TOUR GUIDES DURING TOUR
SESSION IN CROSS-CULTURAL CONTEXT 59
Japan for at least one year and five months, TG1 was three times more inclined
where they were exposed to a good amount to apply humour than his counterparts.
of Japanese custom and culture. They It was highly probable that mastery of
possessed at least four years’ experience the Japanese language could increase the
in managing tours that regularly ran one to user’s confidence in speaking the language,
four times per month. The Japanese tourists which made it easier to utilise humour
were travelling for leisure and their first frequently. This could be seen in TG1, who
visit to tourist destinations in Malaysia had Level 1 qualification in the Japanese
would create a genuine and natural synergy. Language Proficiency Test, and the fluency
of his speech could be heard throughout his
session. This was supported by the statistics
Research Data of his counterparts, who used less than 20
All four tour sessions produced a total % humour in their sessions. Nevertheless,
recording of 15 hours and 35 minutes. all guides had lived in Japan for at least
The excursions were conducted around four years and should have the right level of
Kuala Lumpur and Malacca under the Free experience to interact with Japanese people.
Independence Travelers (FIT) package.
The tourist destinations had great historical
value and showcased the multicultural
elements in daily activities, beliefs and
environment of Malaysia, which presented
a set of knowledge to connect with the
tourists.
Procedures of Data Analysis Figure 1: The use of humour by four Malay
The data were coded and categorised Japanese-speaking tourist guides in tour
according to Hay’s Taxonomy of Functions sessions
of Humor (Hay, 2008), which incorporated
the scope of humour between two
cultures and were able to demonstrate the Categories of Humour
application of the guides’ humour during Figure 2 shows four categories of humour
interactions. Hay’s Taxonomy was used utilised by the tour guides to achieve
because it associated the context of real their touring objectives, with “Focus”
events in humour utterance, nature and being the highest at 55%, followed by
spontaneity that reveal the elements of the “Building Relationships” (29 %), whereas
clash between the two cultures. the least applied were “Ice-breaking” and
“Solidarity” (both at eight per cent).
Result and Discussion Data analysis also found that 95.8 %
of humour employed was on general socio-
Overall Utterance of Humour culture aspects, and not directly related to
The frequency of humour identified from Japanese culture. Therefore, it was evident
the recording of all the touring sessions was that the guides’ cultural knowledge of
30 times. Figure 1 shows the percentage of Japanese society was not a contributing
humour use by each tour guide, in which factor to the use of humour throughout the
TG1 seemed to be the most humorous with tour sessions.
a score of 56.7 %, followed by TG4 (16.7
%) and TG2 and TG3 at 13.3 % each.
Journal of Business and Social Development Volume 8 Number 2, September 2020: 53-64Roswati Abdul Rashid et al. 60
JT5: Good Morning
TG2: Ee Good Morning Ee in India
language vaṇakkam
JT5: va, vaṇakkam
TG2: vaṇakkam, vaṇakkam
JT5: vaṇakkam
TG2: In the Tamil language said
Figure 2: Humour categories used by four JT5: in India language, Tamil language
Malay Japanese-speaking tour guides to achieve TG2: in Tamil language (Laugh)
touring objectives.
JT5: vaṇakkam yes
Humour as an Icebreaker
The application of this humour by the In the transcript above, TG2 applied
four guides was at eight per cent only. humour at the beginning of his session by
Humour in icebreaking had been described using a Tamil word game to invoke laughter
by Reimann (2010) and Lewis (2006) as from JT5. The utilisation of this humour
a communication between cultures that also aimed to lighten the mood in the first
was often applied to get people to feel at face-to-face meeting between TG2 and JT5.
ease when being introduced to each other. Humour was triggered in this situation when
Humour, as an ice-breaking tool, worked TG2 greeted JT5 in the Tamil language,
well by reducing the social distance between which was not expected in the tour session.
foreigners in a cross-culturalsetting, as
reviewed by Oshima (2013), who also Nevertheless, the application of this
stated that such a thing was universal in a humour was not relevant as JT5 did not
less contextualized society. have the same background as TG2 in
understanding the word vaṇakkam. This
Ice-breaking humour was usually situation was proven when JT5 repeated the
applied at the beginning of the tours to word vaṇakkam, indicating that he had just
reduce tension and the awkward feeling heard it for the first time, and no laughter
of being among strangers. This was in line was triggered. Only TG2’s laughter could
with the definition of “ice-breaking” in the be heard as he had the motive of applying
Cambridge Business English Dictionary humour for ice-breaking.
(Cambridge University Press, 2014), which
was an approach used to introduce members
of a group to feel more relaxed during their Building Relationship
time together.
The study also recognised humour through
Tour session 2 - 3:469
storytelling, which accounted for 29 %
of the guides’ sessions. This was related
JT5: Good Morning according to the humour practiced in
TG2: Ee Good Morning Ee indogodato Japanese culture. According to Oshima
vaṇakkam/ Ee Good Morning Ee in (2013), Japanese people liked to share
India language vaṇakkam funny experiences about themselves, their
JT5: va, vaṇakkam friends and family members. The stories
could be about personalities, surroundings,
TG2: vaṇakkam, vaṇakkam thoughts and behaviours of the storyteller,
JT5: vaṇakkam so that the storyteller and his audience
TG2: Indogodattarane could get to know each other better besides
having a good laugh.
JT5: Indogo, tamarugo
TG2: Tamirugo (Warau) These stories were real experiences
and not fiction. This was illustrated by TG5
JT5: vaṇakkam Ee
Journal of Business and Social Development Volume 8 Number 2, September 2020: 53-64HUMOUR BY MALAYSIAN JAPANESE-SPEAKING TOUR GUIDES DURING TOUR
SESSION IN CROSS-CULTURAL CONTEXT 61
telling about his experience in operating a JT13: {Warau}
group of Indian tourists for the first time.
His story was about the Indian tourists’ TG5: Mm, for example, tourists from India.
My first group of tourists were from
attitude, who did not take punctuality India. During that time, I was still
seriously and had difficulty in following lack of knowledge about their culture.
his instructions. TG5 said he once told the I told them [Ladies and gentlemen,
tourists to gather at the hotel lobby at 10am, please gather at 10 (JT14: Yes), and
but when he arrived at 10am, he could not we will straight go to the airport.]
even one Indian tourist was there waiting As I reached there at ten, there were
no tourists (at the lobby). (JT14: Yes,
for him. yes & JT5: Yes ) and I called them at
The message by TG5 was valid and their respective rooms. [Ladies and
considered a joke because a group of Indian gentlemen, if you do not come down
now we will miss the plane.] (JT14:
tourists was supposed to be gathering at one A, a) Then, gradually they came
place, but instead, the opposite situation downstairs (to the lobby). (JT13: O,
occurred. The situation did not fit into the o) They came down, and some of them
place and circumstances that have been said that they wanted to eat breakfast
identified and was interpreted by some of first. < JT13 & JT14: {Laugh} > Until
the Japanese tourists as a funny incident. half past 10 . (JT13& JT14 :{ Laugh}
They had breakfast in a restaurant.
The humour triggered laughs from JT13 (JT13: Ee). According to a senior, as
and JT14, which warmed up the tour session, for Indians or Indonesians tourists, if
making it more friendly and relaxing. one wants to (JT14: A) arrange a plan
The features of this story allow JT13 and with them, it has to be an hour early.
Otherwise, it will lead to chaos.
JT14 to attain a deeper understanding of
TG5’s career, and eventually, this would JT13: {Laugh}
strengthen the relationship between the two
parties. The transcript of their conversation
is as below: Solidarity
The next category of humour is to foster
Tour Session 5 (206:214) solidarity. In this context, the humour was
said to defend solidarity as it contributed
TG5: So, de, ett tatoebadesu ne. wa, sono to the positive relationship between tourist
Indo kara no kankoukyaku watashi wa
saisho no guruupu wa Indo kara no guides and their tourists. TG3 started off by
kankookyaku shiranakattan desu yo. saying that cats in Japan needed more fat
Sooiu shuukan, ne, dakara watashi than cats in Malaysia because the weather
wa koo ittan desu. Sono guruupu ni in Japan was colder. Hence, Japanese cats
⎡Ogyakusan, 10 ji ni robii shuugou
onegaishimasu (JT14: Hai) Sono ato tended to be fat (large sized) to survive the
kuukoo chokusetsu ikimasu ne⎦, de, cold conditions. He then drew a parallel of
watashi wa 10 ji tsuitara daremoinai himself, saying since he was from Malaysia,
desu. (JT14: Hai, hai & JT13: ee) de, he also did not need much fat to survive.
kaku heya denwashite ⎡Ogyakusan JT8 saw the humour — Soo desu ne / yes
orinai to hikooki noriokuremasu
yo⎦ (JT14: A, a) ne, yatto hitori is right — and responded with laughter.
hitori oritan desu yo. (JT13: O, o) It created a comfortable environment
de, orite de, nan ninka mata heiki that contributed to the success of the tour
de chotto matte ne, asa gohan ima session. The transcript of the conversation
kara tabemasu. < JT13 & JT14:
{Warau} > 10 jihan made desu kara is as below:
(JT13 & JT14: {Warau}) resutoran
sho, sono chooshoku ga (JT13: Ee). Tour Session 4 (817:820)
Ne, yappari ne, senpai kara hanashi
kiku to Indo toka, Indoneshia kara no
hito wa ne, (JT14: A) yakusoku suru TG3: Un, daijoobu? (nobotteiru)
toki, ichijikan mae iwanaito mazui. (nobotteiru)
(JT13& JT14: Aa) 10 ji shuugoo
dattara 9 ji.
Journal of Business and Social Development Volume 8 Number 2, September 2020: 53-64Roswati Abdul Rashid et al. 62
TG3: Mareeshiano nekowana, a, In the transcript below, TG2 tried to
atsuikarane, Nihonno nekowa make a joke on the use of a cane by saying
chotto eeto samuiyone, (JT8: Un) that in olden days, wives who did not listen
dakara minna shiboo motterune, to their husbands would be caned. But
aa. Mareeshiaha atsui, shiboo today, it was the opposite where husbands
iranaikarane, (#: {warau}) hai, would be caned by their wives if they failed
hontoo watashimo shiboo iranaikedo, to provide them with a good bonus. This
(#:{warau}) analogy made JT5 and JT6 laugh.
JT8: Soodane.
Tour session 2 (456:460)
TG3: Are you okay? (Hiking) TG2: de, sanbanme ha okusanga chanto
(Hiking) (JT4: {warau}) iu koto kikatanaito
pacchi {warau}demo yono naka
TG3: Cats in Malaysia, probably because of
kawarimashita.
the heat, (weather) in Japan are a bit
cold, (JT8: Yes) so all (cats) have fat. JT5: aaa
In Malaysia it is hot, and it does not JT6: {warau}
need fat. Actually, I also do not need TG2: Gyakunandesu yo. Dannaga chanto
fat (#: {laughs}) boonasu o morawanaito pacchi
JT8: Yes, correct. JT5& {warau}
JT6:
Focus
The findings of this study recognised that and third, when the wife (JT4:
humour was mostly used to draw attention TG2: {laughs}) did not listen to her
husband’s words will be canned but
to the highlights of the tours. Pearce (2009)
today’s world became
listed three purposes of humour in tourism;
JT5: aaa
first was helping tourists to focus on a
description of their visit; second was helping JT6: {Laugh}
them to feel comfortable and relaxed in a TG2: Instead, if the husband does not give
new environment; and, third was to create the bonus, he will be canned
a relationship between tourists. In this JT5& {Laugh}
context, it was usually used to reinforce JT6:
the description or explanation of a place,
object or person. This category of humour
Functions of Humour
made the Japanese tourists focused on their
experience. The data analysis proved that the
overall function of humour was to help
According to James (2001), the practice tourists feel comfortable and relaxed in
of humour in education could enhance the a new environment, and to develop the
attention and enjoyment of learning and relationship between the tour guide and
helped to boost the students’ memory on tourists. This research strengthened the
what they learned. Therefore, the equivalent conclusion by Pearce (2009), which stated
effects could occur in tour sessions. If that humour could function well in building
humour was not used, the whole session and maintaining good relationships. It was
might feel bland and formal. The benefits of proven by the presence of laughter that
made communication in tour session more
using jokes were also reinforced in a review
pleasant and relaxing. In fact, the indirect
by Shaffe et al. (2011), which stated that use of humour was also seen as encouraging
jokes could contribute to productivity and the Japanese tourists to become more
foster collaboration between colleagues. familiar with their guides.
Journal of Business and Social Development Volume 8 Number 2, September 2020: 53-64HUMOUR BY MALAYSIAN JAPANESE-SPEAKING TOUR GUIDES DURING TOUR
SESSION IN CROSS-CULTURAL CONTEXT 63
Conclusion interactions (Unpublished PhD thesis)
(Issue December). The Pennsylvania
The findings of this study had added value
State University, Pennsylvania, USA.
to prior research by exploring humour in
terms of its categories and functions in Brito, M. (2012). Intercultural Interpretation
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to the Coach. Revista Turismo &
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tourist guides and their guests. The
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patterns that were suitable in the social Cambridge Business English
Dictionary © Cambridge University
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Press)- http://dictionary.cambridge.
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interacting with different cultures, there was
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Hobbs, P. (2007). Lawyers’ use of
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Acknowledgements
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Publication Enhancement Research (TAPE- language teaching and tourism
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